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MILLENNIAL EXPERIENCE; 



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BY 



EEV. ALMON UNDERWOOD. 



** That ye might be filled with the knowledge of Ills will in all 
wisdom and spiritual understanding/'— Cor. i. 9. 



BOSTON: 

HENRY HOYT 

No. 9 Cornhill. 



'^''^^l 

\.'-- 



Entered according to Act of Congress, in the year 1860, by 

HENRY HOTT, 
In the Clerk's Office of the District Court of Massachusetts. 






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Printed by 

Bazin & Chandler, 

37 Cornhill. 



TO MY CHILDREN 

Whom I have begotten in Christ Jesus, through the gospel, 
are these pages specially and affectionately dedicated. 
With many of you my labors have been short, and it 
is not likely that you will ever hear my voice again, 
as it would be impossible to revisit the more than 
hundred churches to which I have ministered, in seasons 
of special religious interest. Having many things to say 
unto you and being taken from you in presence, not in 
heart, I adopt this mode of addressmg you, thus com- 
plying with the earnest request of many. As I have 
witnessed your first victory, I am exceedingly desirous 
** that ye should walk worthy of God who hath called you 
unto his kingdom and glory," and that ye go on from 
conquest to conquest. I have no greater joy, than that 
ye stand fast in the liberty of the gospel, and no stronger 
desire than that Christ be formed in you, the hope of 
glory. ** For what is our hope, or joy, or crown of re- 
joicing ? Are not even ye in the presence of our Lord 
Jesus Christ at his coming ? '' My earnest prayer is, 



IV TO MY CHILDEEN. 

that the experience herein undertaken to be delineated, 
may be yours, and that through you, the leaven of 
righteousness may be diffased through the entire church. 

The Authok. 
Newark, N. J], 1860. 



PREFACE. 



To some, the tide of this book may appear strange, and 
the inquiry will be made, ** Has the millennium be- 
gun, that we should write of millennial experience ! '' In 
reply, we affirm our belief, that we shall have millennial 
experiences before the full inauguration of this, the world's 
jubilee. The millennium will not be ushered in at any 
particular moment ; but individual Christians will be com- 
ing into this state day after day, and year after year, until 
the fall development of the latter-day glory, when the 
knowledge of the glory of God shall cover the earth as 
the waters cover the sea. 

There can be no doubt but many persons have had, and 
are now enjoying this experience in its fulness. The 
early disciples certainly enjoyed it after the baptism of the 
Holy Ghost on the day of Pentecost. Their own words 
prove this, " But we all with open face, beholding as in a 
glass, the glory of the Lord, are changed into the same 
image from glory to glory, as by the spirit of the Lord.'* 



VI PEEFACE. 

*' For Grodj who commanded the light to shine out of dark- 
ness, hath shined into our hearts to give the light of the 
knowledge of the glory of God in the face of Jesus Christ." 
They enjoyed then the light which shall chai^acteiize the 
millennial age. Doubtless, it is the duty and privilege 
of the entire Chui'ch of Chiist, to possess this experience. 
As the children of Israel were prevented, by their un- 
behef, from entering the land of Canaan, which, for a 
whole generation lay before them in fall view ; so we stand 
waiting and hesitating with all the blessings of the millen- 
nium held out to us, as our promised possession, into 
which we enter by faith alone. 

In the present work it seemed, in the first place, desir- 
able to demonstrate the necessity for the same spiritual 
guidance and illumination in our day, which shall disthi- 
guish that glorious period of the church. Much space 
has been occupied in endeavoring to remove, if possible, 
the objections of many as to its reahty and attainability. 
"We have shown that the necessity for this guidance exists 
in our moral natui'es, as well as in our cncumstances in 
life. 

In the next place, we prove from a variety of considera- 
tions, that Grod has made abundant provisions to meet this 
necessity, so that there is no ^-ant to them that walk up- 
rightly. 



PPwEFACE, Vll 

The third part occupies a greater space than was at first 
intended. It was manifestly important, not only to point 
out the conditions of securing divine manifestations, but 
also to illustrate and develop the peculiar state of mind 
which characterizes millennial experience, to show it in its 
different phases, as active, and at the same time, as quies- 
cent, as laboring and suffering, in great heaviness and con- 
tinual sorrow of heart, and yet always triumphing in 
Christ, anointed with the oil of gladness, and yet the man 
of sorrows and acquainted with grief. It seems as though 
the real inquirer after light would be more interested 
in this part of the book than in any other. And this 
must be our apology for extending it to its present length. 

To many, the subject discussed in the fourth part, pre- 
sents the gi'eatest difficulties. Some may think that it 
involves a new revelation, or the revival of the days of 
inspiration. And is it not tnie that God has been reveal 
ing himself to souls anew all along their eaiihly pilgrim- 
age, giving them new evidences of his love and favor, 
opening new treasures in his word, and manifesting his will 
more clearly to them? We are aware there is a great 
indefiniteness iu many minds with respect to the witness of 
the spirit, how it gives its testimony, and how we are to 
distkiguish its teachings, and whether any sure reliance can 
"be placed upon them. Cannot God teach us bo that we 



VUl PREFACE. 

can Tinderstand him ? There should be no doubt as to the 
reahty of that to which God testifies. Can He not make 
a thing certain ? 

The difficulty often arises fi'om a want of experience. 
The truth is, we know God only so fai' as we experience 
him. The unpenitent sinner cannot imagine how one can 
know that his sins are forgiven, as God gives no visible 
or audible evidence of his presence. But when He comes 
to enjoy the witness of the spuit on this point, his 
difficulties all vanish. It is as clear as daylight. So it 
will be found in reference to this after experience. They 
are verv similar in kind, thouD;h difierino; in deoi'ee. 

Whether we have succeeded in making this part of 
our subject clear to the minds of inquirers after the hidden 
life, we shall leave it for them to judge. We will add, 
however, that our instmctions will appear dark to any one 
unless he enjoys the teachings of the Spirit. No human 
instruction can supply the place of this Divine unction in 
the soul. Our words are as Greek, unless interpreted 
by the Holy Ghost. K our teaching would answer, there 
would be no need of the Spmt, and our docU'ine would 
be wholly false. Our object in penning these pages has 
been to point you to the Great Teacher, and not to divert 
your attention in any other duection. The Holy Ghost 
can make this clearer to your mind in five minutes, than 



PREFACE. IX 

"we conld in five years. Our aim in this part has 
been as much to guard the honest inquirer against eveiy 
false way, as to develope the true one ; for there can be no 
doubt there is danger here, and a mistake might be very 
disastrous. The traveller to Zion needs to be guarded as 
well as guided. The last part might be considered un- 
necessary, as anticipating or framing objections where none 
might be made. We deem it important, however, to 
consider some of the more obvious ones which might arise 
in honest minds who are inquiring for the truth. Some 
of these might stagger and discourage them from prosecut- 
ing their inquiries where there was no real difficulty in the 
way, no more than in the other articles of their creed, and if 
for such reasons they throw away this precious provision of 
the gospel, they might for the same, throw aside every 
other. Other objections may arise, but we have no room 
to answer them here It has been our object and aim to 
furnish light to honest inquirers for the way of holiness, and 
also to those who were walking therein. We desire to con- 
tribute our mite to multiply this kind of experience, and 
thus help usher in the latter-day glory. We send 
it forth as the harbinger of a good time coming, as a finger- 
point towards that day when the sun shall no more go 
down, nor the moon withdraw its light. 



THE QUESTION. 



Does tlie gospel encourage us to expect Divine guidance 
in the minutest affairs of life, from moment to moment, or 
does it furnish us with general rules, and leave us to 
determine from our own reason and judgment and from the 
providence of God, what specific act or volition we should 
put forth at any given time ? 

Does Grod afford us special directions in some things, 
and leave us to exercise our judgment in others, not 
knowing whether it may be in accordance with the will of 
God or not ? 

Does He give us general directions and then leave us to 
guess what may be His will in particular volitions and acts, 
not knowing whether we please the Lord or no ? Or has 
God made provision for our knowing His will at all times, 
and in all cases, so that we may affirm that we know what is 
His will, and be assured that we are doing it? This is 
certainly a very pra-ctical question, and one of great 
importance. If the gospel contains such privileges, every 



XU THE QUESTION. 

one ought to know it and avail himself of its advantages. 
What is so impoi-tant to us as to know the will of God 
from day to day and from moment to moment ? To meet 
our responsibilities and to fulfil all our obhgations, this 
knowledge is more needful than any other. No one can 
be indifferent to this question who has any desire to please 
the Lord. Hear the first inquiry of the converted Saul of 
Tarsus, ^'Lord, What wilt thou have me to do?" So 
will every Christian be interested in the question, — May I 
know the will of God ? 



TABLE OF CONTENTS. 



PAET I. 

THE MANIFESTATION OF GOD'S WILL FROM MOMENT TO MO- 
MENT NEEDFUL. 

CHAPTER I- 

The insufficiency of God's word without it. Law general. 
Not one thing in a thousand. The word itself acknowl- 
edges this necessity. Evident in Christian experience, 
and in Christian assurance 17 

CHAPTER n. 

Providences not sufficient. Will of God often contrary to 
their apparent leadings. Early disciples. Moffat in 
Western Africa. Need an interpreter. The history of 
prayer as proof. A case ^ . • 28 

CHAPTER ni. 

Experience not enough. God never repeats. Course chang- 
ing. Need minute direction. Great results from little 
causes. An auxiliary 41 



CHAPTER IV. 

SECTION I. 

Definition of a right moral act involves this necessity 48 

SECTION II. 

Moral wants require it , 50 

SECTION III. 

Economy in time requires it .^ 52 

CHAPTER V. 

Character of those without this guidance. Both backslid- 
ers and impenitent 55 

CHAPTER VI. 
Prayers of Christians. Inspired prayers 64 



XIV CONTENTS. 

PART II. 

THE PROVISION. 

CHAPTER I. 
SECTION I. 

The fact of the necessity 76 

SECTION II. 

Justice requires the provision 77 

SECTION III. 

Human responsibility 80 

CHAPTER n. 
Promises show it. Particular, step by step. Shall not err... 84 

CHAPTER ni. 

The Spirit's agency. Superior facilities. Uses all other agen- 
cies 10 

CHAPTER IV. 

Included in the New Covenant • 112 

CHAPTER V. 

Bible prayers and their promised answers. " Thy will be 
done." 116 

.CHAPTER VI. 

Gospel precepts require it. Be ye perfect. The law« 120 

CHAPTER Vn. 
Actual attainment. Enoch, David, Paul, and John 123 

CHAPTER Vm. 

The Millennial provision. Prophecy and history. Not in a 
day. Have it when there is faith. No new provision. 
Only use the one we have 132 



CONTENTS. XV 

PART III. 

HOW SECURE THE PROVISION. 

CHAPTER I. 

Self-denial. What meant. Condition of salvation and sanc- 
tification. Self-will renounced. A case. Self-depeni- 
ance abandoned. Illustration. Chronic case of despond- 
ency. Who shall perform the act of self-crucifixion 145 

CHAPTER n. 

The living sacrifice. What intended. Everlasting. Never 
to be taken off. Every church covenant requires it. Il- 
lustration. The pastor. Made once for all. Faith that 
God will accept- Know his will 165 

CHAPTER in. 

The keeping of the soul committed to God. What implied. 
Preservation from error. In the truth. From sin. And 
in holiness. Final perseverance. How done. Without 
reserve. In well-doing. Implicit laith 179 

CHAPTER IV. 

Faith in the word, and providences of God. Must believe. 
Illustration. An old letter. A pastor of the last century. 202 

CHAPTER V. 

The spirit of obedience Same state. Obey at once. The 
business man 212 

CHAPTER VI. 

Passive obedience. Common to all who walk with God. Na- 
ture of these sufferings. Object of them. Desirable and 
to be sought 228 

CHAPTER Vn. 

Perfect contentment. What implied. Faith in Christ as a 
Saviour. Perfect harmony between the conscience and 
heart. Confidence in God's superintendance. Satisfac- 
tion with His providence. Faith in His promises. Per- 
fect love to God. Great efficiency. How obtained. 
Faith in God. A prudential maxim. Enlarged view ot 
His providence. God in all 261 



XVI CONTENTS. 



CHAPTER Vin. 

Prayer of faith. What meant. Always answered. Requis- 
ites. Spirit of obedience. Righteous. An expectation. 
Prayer heard, and the blessing delayed. Importunity, 
What implied. An apprehension of the importance of 
the blessing . Strong desire. Never to give up ....... . 282 



PART IV. 

EVIDENCES. 

CHAPTER I. 

Guards and cautions. Wholly consecrated. Agree with 
God's words. Enlightened understanding. Not a mere 
impression. ... * 309 

CHAPTER II. 

The witnesses- 315 

CHAPTER III. 

CORROBORATIVE TESTIMONY, 
SECTION I. 

Word of God 341 

SECTION n. 

Providence 346 

SECTION III. 

A godly and consistent life 352 

PART V. 

OBJECTIONS CONSIDERED. 

1. This view encourages indolence 365 

2. Inconsistent with the warnings and cautions given 366 

3. Deception dreadfully disastrous 368 

4. Tends to fanaticism » «••• 370 

5. The old doctrine of infallibility 374 



PART I. 

THE MANIFESTATIONS OF THE WILL OF GOD 
BY HIS SPIRIT, NEEDFUL 11^ OUR SPE- 
CIFIC ACTS AND YOLITIONS. 



CHAPTER I. 

THIS NEED WILL APPEAR FROM THE INSUFFIENCY OF GOD'S WORD 
AS A GUIDE WITHOUT IT. 

Though it is spoken of as a lamp to our feet 
and a light to our path, and is often explicit 
and definite, yet it does not specify one thing 
in a thousand that we are to do, nor does it meet 
all the wants of a single hour. Where is it 
revealed in God's word what I am required to 
do at the present time, under the circumstances in 
which 1 am placed ? Here lie a dozen ways 
before me, which I am to take, here are a dozen 
things to do, how am I to know which, or what 



18 mille:n^nial experience ; oe, 

first, or what not to do ? Tlie Bible certainly 
does not tell me ; it gives me general rules, but 
bow am I to know tbeir application to all the 
minutiae of actual life ? We seem to need an 
interpreter in understanding the word of God and 
in applying it to our actual wants. For illustra- 
tion, you may open the Bible and read, " Thou 
shalt love the Lord thy God with all thy heart 
and thy neighbor as thyself." Here are re- 
quirements which impose obligation upon us 
every moment ; but who shall teach us what they 
demand at the present juncture, to worship God, 
or perform works of beneficence ; the law itself 
neither points to the right nor to the left. It 
says do, and there leaves us to determine what 
we are to do. Is this question now submitted 
to our erring judgments and ignorance to de- 
cide, or have we a guide in the matter upon 
which we may rely with unerring certainty ? 
Can any one doubt the necessity for such a 
guide? The question is not whether God uses 
our judgment or not, whether we are to exercise 
our reason or not ; this is 'granted. The Spirit 
utters his voice through the understanding and 



god's will known and done. 19 

enlightens the conscience. On the very suppo- 
sition that the law itself does not decide in the 
case what supreme love to God and impartial love 
to man requires us now to do. How are we 
to know, or must we guess what wiU be the 
fulfilling of the law under the circumstances? 
God means to have us act intelligently in the case, 
and not from any blind impulse. And though the 
word of God is often quite explicit and particular 
in its requirements, yet it cannot alone meet our 
necessities as it does not decide in a given case 
what is to be done. Nor could it be a sufficient 
guide, unless it marked out every course and step 
we are to take in our pilgrimage through the 
world. We need a teacher to instruct us in the 
word and to apply it to aU our varied wants and 
circumstances. 

The need of such a teacher is often recognized 
in the book of Revelation, thereby showing its 
own insufficiency. Said the Saviour, " It is 
expedient for you that I go away, for if I go 
not away the comforter will not come unto you." 
'' Howbeit when He, the spirit of truth, is come, 
He will guide you into all truth ; for He shall 



20 MILLENNIAL EXPERIENCE; OR, 

not speak of liimself ; but whatsoever He shall 
hear, that shall he speak and He wiU show things 
to come. He shall glorify me : for He shall 
receive of mine and shall show it unto you," &c. 

If the word of God is a sufficient guide, why- 
has He given us another to teach us its meaning 
and its application, and why has He required us 
to pray for its illumination and guidance ? This 
necessity is most clearly admitted by the word 
itself. " Likewise the Spirit also helpeth our 
infirmities ; for w^e know not what we should 
pray for as we ought, but the Spirit itself maketh 
intercession for us with groanings that cannot be 
uttered." And again, " That the righteousness 
of the law may be fulfilled in us who walk not 
after the flesh but after the Spirit." 

Two things at least are implied in this last 
passage; first, that the Spirit teaches or shows 
us what the law requires, and in the second place, 
He begets in us the spirit of obedience, so that 
when the requirement is made known, we most 
cheerfully comply with it. " There is, therefore, 
now no condemnation to them who walk not after 
the flesh but after the Spirit." 



god's will known and done. 21 

The same thing is abundantly evident in Chris- 
tian experience. How little did the disciples 
know of the word of God, especially of the 
exphcit declarations of Christ, till their minds 
were enlightened and guided by the spirit of 
God. When this was done, the whole book of 
divine revelation lay open before them. They 
could now understand the prophecies and apply 
them. The sayings of Jesus are comprehended 
and known. If they had studied the Scriptures 
all their days, they would not have understood 
them as they do now. They are never at a loss 
in applying them to passing events. They see in 
the life and death of Christ an exact fulfilment 
of all the things written and said of Him. The 
spirit of God taught them and they could but 
know them. With this interpreter they find no 
difficulty in understanding the whole book of 
Revelation, not merely as a work of intellection, 
but its application to all the varied scenes of life. 
The word of God is ever at hand to cheer and 
comfort them amid difficulties and trials and to 
guide them through new and untried events. 
We never find them hesitating and doubting, but 



22 MILLENNIAL EXPERIENCE ; OR, 

they act like men, assured they were doing the 
will of God. They say, " We cannot but speak 
the things we have heard and seen." 

Our own ignorance and blindness lay the 
foundation for the necessity of this guidance. 
We know but little of the present, much less 
of the future. Indeed we know nothing of the 
future, but are profoundly ignorant to all its 
developments. Consequently, without any other 
help, we are unable to decide intelligently the 
commonest concerns of life. TV e may not know 
how to take even the first step ; as we cannot see 
the future, the first step may be a stumble or a 
fall; we may do the most unwise thing in the 
world when we would do right. " I know that 
the way of man is not in himself; it is not in man 
that walketh to direct his steps." Several things 
may appear equally important, and as we do not 
know the result of acting in a particular direction, 
what are we to do ? Must we go forward blindly 
and do what comes in our way ? The word says, 
" Whether, therefore, ye eat or drink or what- 
soever ye do, do all to the glory of God." But 
who shall tell us which to do ? That tells us for 



god's will known and done. 23 

whom to do it, but not whether to eat or drink 
or sleep or what avocation to follow. Is the 
word then a sufficient guide ? or do we not need 
the spirit to apply it that we may act intelligently 
and know what is the fulfilling of the law, and 
what is the will of God in our present circum- 
stances. In some way then, that will must be 
manifested to us. 

We are like a blind man, who is told to go 
forward, but he must have some one to lead him, 
or he knows not which way to move. Now let 
a kind hand be stretched out to guide, in which 
he can confide implicity, he can walk as securely 
and as firmly upon that plank road as though 
he had eyes. So when the word of God bids us 
go forward, we need to have the unseen hand 
point out the way and show us what to do. We 
need the invisible spirit to teach and assure 
us what is the will of God concerning us in the 
circumstances where we are placed, then we can 
go on unfalteringly and firmly with the assur- 
ance that we are doing it. 

Again how is it that people become satisfied 
that they have passed from death unto life, or 



24 MILLENNIAL FXPERIENCE ; OR, 

that they have become the children of God? 
Whence do they derive this assurance ? Is 
it from the word of God merely^ or from 
the testimony of the Spirit ? What is it that 
gives that pecuHar life and power to the truth 
of God at times which makes one feel as 
thdugh he was the one meant in all those gracious 
promises, and which gives such personality to 
every utterance of God in his word ? The Bible 
has not changed, the same promises were 
there before, but there seemed no meanmg in 
them to him. Most manifestly it is the spirit 
of God giving vitality and power to the written 
word, and applying it to the individual person, 
making all the promises of God, yea and amen 
in Christ Jesus. If the spirit of God is thus 
necessary in the commencement of the spiritual 
life, must it not be equally important in its 
continuance ? And if the word of God was not 
sufficient to inspire hope and confidence, then how 
can it be in the subsequent life of the Christian ? 
Without the life-giving power of the Spirit the 
living word becomes a dead letter. We thus 
establish the insufficiency of God's word alone as 



god's will known and done. 25 

a guide without the spirit, and in doing so, we 
do not disparage but honor it in assigning it its 
proper place in the great system of instrumen- 
talities by which the body of Christ is to be 
preserved and sanctified. 



CHAPTER n. 



DIVINE PROVIDENCE UNINTERPRETED BY THE SPIRIT OF GOD NOT 
A SUFFICIENT GUIDE. 



Some may have already fallen back upon the 
promdence of God^ as the help needed to make 
up the deficiency of the word as a sufficiently defi- 
nite interpreter. " We must judge," say they, "as 
to what is called for by the circumstances around 
us, listen to the calls of Divine providence from 
time to time and study its teachings, and in this 
way we shall know the will of God." In this 
way, is not the providence of God often deified as 
an omnipresent God ? 

There is no doubt but we may get much light 
by regarding the intimations of Divine providence, 
and we should never be indifferent to the light 
derived from this source. Though the word and 
providence of God are not a sufficient guide in 
life, yet we are never to disregard them. They 
show us our duty with a proper interpreter ; they 



god's will known and done. 27 

both need application in understanding them 
aright. 

Is it not true that the will of God often lies 
directly across the path of his providence as read 
by erring mortals ? If we obey God, do we not 
have to go contrary to the appearance of things ? 
Our way may seem to be hedged up, difficulties 
thicken aU around us, and we may appear to 
be entirely out of our place, and have nothing to 
do where we are, and yet we may be assured 
that we are just where God designed us to be. 
His providence may seem to point in another 
direction ; many doors of usefulness opened else- 
where, and we seem to be doing nothing of any 
amount in our present position ; still there may be 
a strong conviction, farther a perfect knowledge 
that we are doing the will of God where we are ; 
we may have no more doubt that we are in the 
will of God, than we have that we are his chil- 
dren. As an illustration of this, take the case of 
Abraham, who, against hope, believed in hope. 
The providence of God indicated any thing than 
the fulfilment of the thing promised. He has 
some other guide than divine providence. 



28 MILLENNIAL EXPERIENCE ; OR, 

Take the whole history of the Christian Church ; 
her way has been dark and threatening, and often 

t when her prospects have been ominoxis and 
adverse, she has gained her most signal triumphs. 
When her defeat has been looked for, there has 
been victory ; when her cause has seemed to be 
lost, there has been a triumph. There are so 
many Illustrations of the above In her history, It 
is difficult to know which to select. The first 
propagation of the gospel was made when earth 
and heaven seemed to conspire together to de- 
stroy the very existence of the Christian Church. 
Here was her greatest triumph. What mistakes 

I men have made who have been governed by 
appearances, who have taken the apparent indica- 
tions of divine providence as the real ones ! It was 
generally hailed as a glorious day when the 
church formed an affinity with the world, and 
the great Roman empire became nominally 
Christian, and yet It well nigh proved her ruin. 

, ' She was all but lost In the wilderness of the 

1/ world. And when nearly a thousand fears of 
tomb-Hke darkness had rolled over the world, and 
ignorance had become the mother of devotion, 



god's will known and done. 29 

as tlie last gKmmering of light disappears, you 
cry, "She is gone." No. She is not gone. It was 
only the darkness that precedes the morn. Day 
approaches, the sun rises, which shall never set 
again, but its light shall spread over all the 
earth. It may be said, that the providences of 
God have not been understood correctly, and 
therefore great mistakes have been made. True. 
But have they not always been made when men 
have had no other guide ? Has it not required the 
anointing of the spirit as much to read the book 
of Divine providence as the volume of Revelation? 
Has any one understood it without ? 

Take your own history as proof of this posi- 
tion. Have you not been often ready to exclaim, [* 
all these things be against me when they were 
only working your deliverance? Has not your 
way been hedged up so that there appeared no 
escape, and no path for you to take, yet when 
you had the presence and guidance of the Spirit, 
all was light and clear within, but if not, the 
darkness of the grave seemed to have fallen upon 
you? Have you not sometimes wondered how ' 
everything appeared so clear, when Divine pro- 



/N 



30 MILLENNIAL EXPERIENCE ; OR, 

^, vidences appeared so dark, wLen you could 
not get a ray of light from the surrounding 
gloom ? It was the light of heaven beaming oa 
your soul and dissipating the clouds hanging 
around. At such times your eye-sight failed 
you, your past experience failed you, and nothing 
but the light from above could afford you the 
/ least satisfaction. You knew the way, the dark- 
ness disappeared from before you, and you passed 
on, rejoicing in the power of God. Here is 
something above the brightness of the noon-day 
sun. It is assurance forever. Others might 
doubt, but you could not. Often the light 
within increases as the external darkness grows 
more dense. How little did the disciples know 
what God was doing in his providence, and wliat 
they ought to do till they were enlightened by 
the spirit of the Lord. Everything seemed to be 
against them. Judging from what had been they 
had reason to expect utter extinction ; they had 
seen their Master crucified, and every effort made 
to exterminate his little flock. Everything ap- 
peared dark and ominous. They could say, " we 
trusted that it had been He which should have 



god's will known and done. 31 

redeemed Israel." But things did not seem to 
favor any such expectation then. Appearances 
indicated anything else sooner. A few days pass 
and they receive the baptism of the Holy Ghost. 
The Spirit gives them a new sight, and those 
apparently untoward providences are full of hope 
and triumph. Each unfolding leaf gives promise 
of something greater and still more glorious. 
They see in the passing events the fulfilment of 
Heaven's design In the redemption of the world. 
The plUar of cloud which had appeared so dark, 
now becomes luminous as the noon-day sun. 
They can triumph right amid the most trying 
scenes. They take joyfully the spoIHng of their 
goods ; for they know that all things work to- 
gether for ihe glory of God and the redemption 
of the world. There Is an entire change In their 
views and conduct. What is the secret of this 
change ? You may ascribe It to Inspiration or to 
the gift of prophecy ? Whatever It may be, no \ 
one will deny but the spirit of God is the cause, 
enlightening their minds and giving them an 
insight Into the nature and spirituality of Christ's 
kingdom, such as they never had before, and 



32 MILLENNIAL EXPERIENCE; OR, 

passing events are in perfect keeping with the 
rest, tlnderstandino; thino-s with the aid of the 
Spirit, they can even count it all joy when they 
fall into divers temptations. They go to prison 
singing, and in death they " see the heavens 
opened, and the Son of man standing on the right 
hand of God." They see the hand of God in 
every event of Divine providence as it passes. 
And have we not the same promises of guidance 
in understanding the will of God in his pro- 
vidence which they possessed? Are not the 
promises addressed to us as much as to tJiem f 

As the will of God often lies directly across the 
path of his providence as interpreted by people 
without the enlightenment of his Spirit, it must 
be expected that we shall often have to act con- 
trary to the appearance of things. "For we 
walk by faith and not by sight." " The just shall 
live by faith." This, indeed, is the grand point 
of distinction between the righteous and the 
wicked. The one has a guidance, a divine know- 
ledge of things not known to the other. 

While we urge the necessity of the Spirit to 
guide us, we do not object to a proper regard of 



god's will known and done. 33 

Diylne providences, but we would inculcate the 
idea that we must have the teachings of the 
spirit to understand them aright. While mindful 
of what God is doing around us, we should 
implore the illumination of His spirit, and re- 
ceiving this we may go forward unhesitatingly, 
though providences may seem to point the other 
way. This has often been illustrated in Christian 
experience and will be again and again. 

Moffat's sojourn in West Africa affords a clear 
illustration of this thought. For eleven long 
years he continued his missionary labors among a 
pagan tribe without the least encouragement from 
their conduct. They insulted and robbed him, 
threatening his life again and again, and at no 
time showing the least interest in his labors or 
desire to be benefitted thereby. Everything 
seemed to be against him and not to encourage 
any results ; still he remained, with the strongest 
assurance that he was just where he ought to be ; 
as well convinced that it was the wiU of God he 
should be there as if hundreds had been turning 
to the Lord. He knew it. How did he know it 
when the providences of God seemed to be 



34 MILLENNIAL EXPEKIENCE ; OE, 

against him ? By the witness of the Spirit 
within witnessing with his spirit that he was 
doing the will of God. At length the promised 
day came, and with it the blessing of salvation to 
that heathen tribe confirmatory of the genuineness 
of his former convictions. He had no doubts 
before, but now the voice of Divine providence 
which once seemed to contradict his convictions, 
speaks most decidedly and decisively in their 
favor. 

The history of the Reformation under Luther 
and his coadjutors, abounds with these illustrations, 
and shows conclusively they had some other guide 
than that furnished them in the providence of 
God. See the calmness and assurance of Luther 
when everything around portended destruction. 
He had light when others were enshrouded in 
darkness. The Spirit enabled him to read pass- 
ing events differently from the rest of the world. 
It is not his superior wisdom or experience, but a 
\ Divine illumination given him to understand what 
God is doiQg, just as one receives the evidence 
that he is born of the spirit of God. He is not 
misguided by Divine providence, because he has 



god's will known and done. 85 

an interpreter in the Spirit of what God is doing. 
In such cases others may think we act very 
unwisely and strangely, perhaps, and yet we are 
perfectly satisfied that we are acting in accor- 
dance with the Divine will. This has been acted 
over again and again through the whole history 
of the church. If then the appearances of things 
and the indications of Divine providence may not 
be a guide, we certainly need the manifestations 
of God's will through another channel. The 
history of prayer in personal experience abun- 
dantly illustrates this same truth. How often 
have the people of God had perfect assurance 
that God had heard prayer and granted the 
blessing sought, when every appearance seemed 
unfavorable ? The probability grew less and 
less, while the assurance grew stronger and 
stronger. Perhaps it was prayer for the out- 
pouring of the Spirit upon the church. The 
suppliant at length received perfect assurance, 
but there was no indication of such an event 
in the state of Zion. The apathy and indiffer- 
ence to say nothing of its obliquities and infi- 
delity, never appeared greater. The members 



86 MILLENNIAL FXPERIENCE ; OR, 

of the church seemed to have no heart for the 
work. Things grew more trymg and unpromis- 
ing, yet his assurance did not abate but gathered 
strength by the trial. This might have con- 
tinued for days, weeks, months, yes, even for 
years. At length the promised season of refresh- 
ing from the presence of the Lord came, and more 
than was expected was realized in that work 
of grace. Such has been the history of many a 
revival. One suggests itself to us just at this 
moment 

Some few years since, in one of the enter- 
prising villages of Connecticut, as the pastor of the 
church returned home from making some parochial 
visits, he found a member of his church sitting 
at his door, Bible in hand. He was not a 
prominent member, nor had he been particularly 
active. He had occupied his place in the house 
of God without awakening any special attention 
by his devotion or faithfulness in the community. 
He was one of those harmless sort of men who 
help to fill up the ranks of an army without 
adding much to its strength and efficiency. He 
was known to be in the church, and this is the 



god's will known and done. 37 

most that could have been said of him at this 
time. After compliments had been passed, open- 
ing his Bible, where a leaf had been turned 
down, he began reading a precious promise, 
adding, " We are going to have a revival." The 
pastor replied, " that is an encouraging pro- 
mise," and started, as though he would enter 
his house, at the same time, inviting him to fol- 
low. "But stop," said he, opening his Bible, 
where another leaf had been turned down, and 
reading, again adding, " We are going to have a 
Tevival." And this he continued for some time, 
reading passage after passage, till he had read 
some of the most prominent promises of God's 
word, adding at every successive reading, " We 
are going to have a revival." The church was 
in a very cold and backslidden state without the 
least promise of a gracious work. He proposed 
a morning prayer-meeting, and at the first meet- 
ing he secured the attendance of two others, after 
waking them up. The same apathy prevailed in 
the church without the least apparent improve- 
ment. Still he was sure, " We are going to have 
a revival." A neighboring pastor whose labors 



38 MILLENNIAL EXPERIENCE ; OR 

had been very much blessed, was invited to 
preach for several successive evenings without 
any encouraging results. The prospect only 
darkened, and external appearances forbade any 
encouraging expectations, still he remained as 
sure as ever, " We are going to have a revival !" 
The pastor's faith and courage at length failed, 
and he said to his people publicly, he could do 
nothing more for them in improving their spiritual 
condition. The providences of God seemed to be 
entirely against them ; at length spring business 
was at its height, the cares of the world were 
never more pressing, and everybody was unusually 
busy, still he was sure, ^' We are going to have 
a revival." Nor was he disappointed. God 
opened the way for the introduction of other 
means and men, and His spirit accompanied their 
efforts with His blessing. The revival came, and 
it was a reviving indeed to that church. It was 
a time of great heart-searching among God's peo- 
ple, many gave up their hopes and afterwards 
came into the liberty of the Gospel. Several 
heads of families indulged hopes, and many of the 
precious youth were converted, fully verifying the 



god's will known and done. 39 

assurance expressed. That prayer meeting, so 
poorly began, became at length filled, and the 
house would hardly contain the multitudes who 
came together. 

What was it that gave such assurance and con- 
fidence when the providences of God appeared so 
forbidding ; when nothing seemed to encourage 
any such expectations ? Most manifestly it was 
the spirit of God awakening and energizing his 
mind, and enabling him to appropriate and apply 
the promises to the existing state of the church 
and community around him. With this addi- 
tional light, or with the spirit of God as his inter- 
preter, the book of divine providence seemed to 
speak a different language from what it did to 
others not enjoying this unction. In this view 
faith begets a stronger assurance than sight, inas- 
much as one depends upon the word of God, made y / 1 
ours by the spirit of the Lord, while the other de- '' y\ 
pends upon the appearances of things which often 
deceive and mislead. What knowledge can be 
more certain and absolute than that imparted to 
us by the spirit of God ? We often find simple 
hearted persons expressing such a degree of assur- 



40 MILLENNIAL EXPERIENCE ; OR, 

ance as to confound infidelity itself. It explains 
fully how it was that the primitive disciples ex- 
pressed so strong an assurance. They say again 
and again, " We know." And it is the true lan- 
guage of all genuine Christian experience. 

Perhaps it was prayer for an individual object, 
for a wayward son. At length you were enabled 
to prevail, you gained perfect assurance that God 
had heard your prayer, and you could rest upon 
the assurance with entire confidence. You had 
no doubt of it. Still your son appeared more 
wayward and reckless than ever. He seemed 
fully bent upon his own ruin. Judging from ap- 
pearance there was no hope. You were an aston- 
ishment to yourself, that you could remain so com- 
posed and assured under the circumstances. You 
might have been even tempted to think yourself 
presumptuous. Still you trusted God, and had 
the unspeakable satisfaction of seeing your expec- 
tations fully realized, and all your hopes fulfilled. 



/ 



CHAPTEK m. 

NO AMOUNT OF EXPEKIENCE A SUFFICIENT GUIDE IN MAKING KNOWN 
HIS WILL TO US. 

If it could be proved at any period of our lives 
that we had gained such a knowledge of the divine 
will as made it manifest from our experience what 
we were to do, it might still be argued that we 
needed the spirit of God to guide us into all truth 
in acquiring that experience. Even in this case, 
then, we could not dispense with this agency. 
But it so occurs in the providence of God, that no 
amount of previous experience will suffice in 
teaching us the divine will in the different exigen- 
cies and vicissitudes which arise. It never hap- 
pens that we are in precisely the same condition 
twice, nor that the condition or sphere of two per- 
sons is so similar that one may take the other as a 
pattern or guide. God never repeats a thing, in 
order to educate our faith and teach us the neces- 
sity of depending upon His teaching in all the cir- 



42 MILLENNIAL EXPERIENCE ; OE, 

cumstances of life. He never placed but one man 
in tlie condition of Noah when he destroyed the 
world, nor him in that condition but once. 
He never tried another man as he tried Abra- 
ham, nor him but once in the same way. He 
never made but one Moses, but one Samson, 
but one David and Daniel. He conducts every 
one through a succession of incidents and trials in 
his pilgrimage through the world, all of them 
various and peculiar in their character and cir- 
cumstances. No one can review his past Hfe 
without being impressed with this truth. If we 
were to remain in the same condition, there would 
be no need of faith or of guidance. But the truth 
is we are constantly changing our position, so that 
the hght we had yesterday will not serve us to- 
day, any more than the food ^Ye eat to-day will 
answer us to-morrow. We must have fresh sup- 
plies or we famish. So our present light will not 
answer our future demands. Of the future we 
know nothing, of the present we know but little, 
unless we share the teachings of the divine spirit. 
What do we know of the bearing of this or that 
act upon the history of our race. We may think 



god's will known and done. 43 

it is not of the least importance whatever, while 
the most momentous results hang upon it. The 
link may be a small one, but it is needed in the 
long chain of human events. Every act, however 
small, has its place in the great drama of life. 
With this argument we meet those who oppose 
this doctrine, that God needs to manifest His will 
to us in all the minutest concerns of Hfe. Why 
not, since the greatest events have hung upon ap- 
parently the smallest. The desire for a single 
gratification of the appetite, introduced sin into 
our world and all its concomitant evils. Unhal- 
lowed marriages of the sons of God with the 
daughters of men, occasioned the first great apos- 
tacy, which well nigh ended in the total destruc- 
tion of the world by the deluge. The theft of a 
strolling priest introduced idolatry into Israel, 
which in time became general, and led to the cap- 
tivity of the ten tribes, and to their final disper- 
sion or annihilation among the tribes of the earth. 
We need not multiply instances where the most 
trifling thing in itself have been the origin of the 
greatest revolution. Under such circumstances, 
where every step we take may have a lasting and 



44 MILLEI^NIAL EXPERIENCE ; OR 

controling influence upon ourselves or upon others, 
do we not need an efficient and sure guide to 
guard and direct our every step, and show us 
what and when to act. The consideration gives 
awful dignity to human life, well calculated to 
make one stop and seek for divine aid and guide 
in all undertakings. 

We are continually passing through new scenes 
where our experience can afford us no relief. We 
need to be taught of God as much as we ever did, 
and often the mature Christian feels his need of 
divine teaching miore sensibly than in his early 
experience. He becomes increasingly conscious 
of his own bhndness, and exclaims with Bunyan, 
''What a fool I am, Lord, I hardly know truth 
from error." As the path of the just is a progres- 
sive one from strength to strength, from grace to 
grace, and from glory to glory, he needs divine 
illumination more and more corresponding with 
his growth, qualifying him to meet the new trials 
and responsibilities which arise. In the early 
stage of Christian experience trials were compara- 
tively light and of short duration, they only lasted 
a few moments,, or a few hours, or days. But in 



god's will known and done. 45 

process of time, if the adventurer be a growing 
Christian, they become heavier, severer, and longer, 
— they last weeks, months, and even years. It 
matters not, for the light increases and the triumph 
is more glorious. In himself he is as dark and 
ignorant as he ever was, but in the illumination of 
the spirit his course is far more light and glorious. 
He sees now what he was once blind to ; God has 
opened his eyes, and he beholds wondrous things 
out of His law. It is not his former experience 
which he now enjoys ; he has one far more rich 
and glorious, new manifestations of God's will to 
his soul. To him the above proposition is per- 
fectly evident, and he confesses he has no light 
only as he receives it from the Lord, and but for 
this he would neither know which way to go nor 
what to do. As it is, the path seems perfectly 
plain, marked out by an unseen hand, the duties 
of life designated by unerring wisdom, and a will- 
ingness and alacrity in doing them, begotten and 
quickened by an energizing and all controling 
power that " works in us both to will and to do 
of his good pleasure." It is not the word and 
providence of God merely, nor our own experience 



46 MILLENNIAL EXPEKIENCE ; OK, 

which, makes the way so plain and easy, but the 
ever blessed spirit to enlighten and mould our 
hearts into the divinesimage. We do not discard 
those other helps ; the spirit brings them all under 
the control of His power, so that they become en- 
tirely subservient to His will and purpose. He 
uses all of them, more effectually to accomplish 
this work. If the expression may be allowed, ex- 
perience enables the spirit more easily and effec- 
tually to make us understand the will of God in 
our present circumstances, as any increase of know- 
ledge on any subject aids us in comprehending it. 
But without this quickening and enlightening 
force, we could never know with any assurance 
what is the will of the Lord. We should be in a 
wilderness without guide or compass to point the 
way, though we may have traversed the wilder- 
ness before. Your former experience cannot now 
decide your course. New objects engross your 
attention, and new by-ways occur in your path. 
There are turns and changes to make you need a 
guide as much as you did when you first entered 
the wilderness. It is precisely so with the Chris- 
tian traveller. He can never safely dispense with 



god's will known and done. 47 

his guide at any stage of his journey. Untried 
scenes await liim, new dangers threaten, and new 
temptations arise ; new conflicts must be encoun- 
tered, and new victories won. He needs the same 
omnipresent and powerful friend who has attended 
him through all his perils and conflicts, and ena- 
bled him to come off* more than conqueror through 
him that loved him, and gave himself for him. 



CHAPTEE IV. 

SECTIOI>r I. 

THE VERT DEFINITION OF A EIGHT MORAL ACT INVOLVES THE NEOeS- 
SITY OF THIS ENOWLEDGE. 

Such an act must certainly be an Intelligent one. 
If It Is the consequence of some blind Impulse or 
of some lucky guess, It lacks at least one ele- 
ment of a right moral act. It cannot be obedience 
to God, for, upon the very supposition. It could 
not have been to please God ; for the actor did 
not know what was the will of the Lord. Your 
intentions might have been ever so correct, but as 
you did not know It was pleasing to God, It can- 
not be said in truth that you chose his will. You 
chose somethlnp* that mio;ht be or mio-ht not be 
his will. You thought the probabilities were In 
favor of considering It the will of God, but jox 
did not know It. How, then, can it be said m 
truth that you chose the will of God. You did 
not know but that the act might be highly dis- 



god's will known and done. 49 

pleasing to God, the very worst thing Indeed that 
could be done for the Interests of his kingdom. 
You meant right, while you knew not whether It 
was promotive or subversive of the best Interests 
of his government. Can a moral act be right 
which contravenes the divine will, and subverts 
the divine government ? Then disobedience may 
be right, and secure the plaudit welcome, " Well 
done, good and faithful servant." What could 
you mean, while you did not know the thing 
meant ? You hoped you Intended a definite 
thing, but you did not know the thing intended. 
If Intelligence and knowledge be not necessary to 
a right moral act, why are not Idiots and brutes 
responsible agents ? They possess volunta.'Iness, 
one element of moral conduct ; but they want a 
knowledge of right and wrong, and, therefore, no 
more responsible than the machine which moves 
at your bidding. 

Now, does God require men to obey him, 
w'jhout manifesting his will to them ? Does he 
not first reveal It, and then require men to obey ? 
Was not the law of Paradise first pubhshed before 
obedience was required ? And Is It not the unl- 



50 MILLENNIAL EXPERIENCE ; OK, 

form course of God in his government to reveal 
his^ill before lie holds his subjects responsible for 
their conduct ? 

If, then, his will is not sufficiently manifest from 
his word and providence (as we have shown), is 
it not then needful that it should be made so by 
some other arrangement in his government ? To 
do right, we must know what is right, and choose 
the good as the supreme object of choice, and no 
other. 

SECTION II. 

SUCH KNOWLEDGE NECESSARY TO MEET OTJU MORAL WANTS. 

We are so constituted that we cannot feel com- 
placency in an action that does not include in it 
all the elements of right moral action ; that is, the 
idea of an action as intelligent, as voluntary, as 
tending to the greatest happiness of others, and 
as tending to the greatest happiness of the agent. 
If it lacks the first requisite, certainly we cannot 
be satisfied with it. We never can feel compla- 
cency in any act that proceeds from a blind im- 
pulse. We must know the good was designed 
and perceived. What praise-worthiness could 
there be in an unintelligent and unmeaning ser- 



god's will known and done. 61 

vice ? We never thank the horse that carries us 
through in safety, nor the lightning that passes 
us by In Its destructive course, nor the rod that 
screened us from its power. They did us essential 
service ; but their agency was a blind and unin- 
tentional one. To be susceptible to praise or 
blame, there must be knowledge and intention. 
To feel complacency, we must see the good and 
choose it, the evil and avoid it. Who would ever 
reproach himself for doing wrong when he had no 
knowledge of the right ? " And this Is the con- 
demnation, that Kght is come into the world, and 
men loved darkness rather than light, because 
their deeds were evil." It is the rejection of the 
light which occasions self-reproach, setting at 
naught the known will of God. On the other 
hand, we can feel complacency only when we are 
conscious of knowing and doing the will of God. 
We cannot feel satisfaction in a doubtful action. 
" He that doubteth Is damned (condemned) If he 
eat." In such a case, we stand condemned before 
our own conscience ; and if our conscience con- 
demn us, God is greater than our conscience, and 
knoweth all things. Thus knowledge Is an ele- 



62 MILLENNIAL EXPERIENCE ; OR, 

ment of virtue or of vice, and is obedience to the 
known will of God ; tlie other, disobedience to 
the same. ISTeither can exist without it. Here 
lies the very foundation of heaven and hell, in the 
nature of things, — the consciousness ye knew 
your duty, and did it, or the dreadful self-reproach 
ye hnew your duty^ and did it not. To be sure, 
in the former instance it is all of grace, in the lat- 
ter grace despised, and Heaven's counsel rejected. 
From the one arise hallelujahs, from the other 
wailings forever and ever. Thus the necessity of 
knowing the will of God from moment to moment 
lies deep in our moral nature. 

SECTION III. 

IF WE ARE TO LEARN THE WILL OF GOD FROM HIS WORD AND PROVI- 
DENCE, OR FROM EXPERIENCE ONLY, OUR WHOLE TIME MUST BE 
CONSUMED IN ASCERTAINING IT, AND WE SHOULD BE HINDERED 
FROM DOING ANY THING ELSE. 

We are here considering the will of God con- 
cerning us every moment and hour of our life ; 
not the will of God in general, but as applied to 
all the minutiae of life. The question is to be 
decided all the way along, and if we are to deter- 



god's will KIS^OWN AND DONE. 63 

mine It from moment to moment as above, where Is 
the room for action ? Much, at least, of our time 
needed in execution must be wasted in this man- 
ner. It used to appear to me If one was wholly 
given to God, his constant inquiry would be, 
" Lord, what wilt thou now have me to do ? " By 
learning the ways of the Lord more perfectly, we 
understand the subject differently. We find a 
principle in the kingdom of Christ, by which one is 
in a great measure relieved from this immense tax. 
The Spirit of the Lord guides, the will of God is 
manifested from moment to moment, so that there 
is little else for us to do but that will. It is just 
as though you had a kind, and an all-wise friend 
present at your side, to tell you what to do and 
where to go. You will not understand us now as 
arguing that we are to throw aside the Bible, sound 
reason, and the providence of God, to listen to some 
bhnd impression, or to some ignis, fatuus of the 
mind. We suppose the spirit of God uses sound 
reason, directs and enlightens our intelligence, 
throws light upon the word and providence of 
God, so that we can with ease decide what is the 
will of God. This is done in a perfectly natural, 



54 MILLENNIAL EXPERIENCE ; OR, 

and not in an arbitrary manner. No one knows, 
or can know, the will of God so easily and so cer- 
tainly as he who abides in Christ. While others 
are inquiring and guessing and feehng their way 
along, light and glory shine about his path. Said 
the Saviour, " He that followeth me shall not walk 
in darkness, but shall have the light of Kfe." 
Every one else may doubt and hesitate, but he 
moves forward confidently, with alacrity and de- 
light. The path of life seems to open before him 
so plain and unmistakable, that he runs in the way 
of his commandments. He has but Httle else to 
do but to lay himself out for God and a perishing 
world. "What a wonderful provision, necessary 
for our success and usefulness in this world ! 



CHAPTEE V. 

THIS NECESSITY EVIDENT FROM THE LIVES AND CONDUCT OP THOSE 
WHO ARE DESTITUTE OF THIS KNOWLEDGE. 

As the necessity of divine revelation is proved 
by the ctiaracter and condition of the unevange- 
lized world, so is the necessity of the manifestation 
of God's will demonstrated in the same way by the 
character and conduct of those destitute of this 
guidance. The great mass of professed Christians, 
seem to have little or no knowledge of God's will 
as here maintained : they would say any one would 
be presumptuous to claim it. The most they can 
say is, that they mean to do his will, but as to 
aflfirming that they know what his will is, they 
diare not. They have no assurance or certain 
knowledge on the point, and hence they have to 
act upon uncertainties. Their whole course is a 
blind one. They grope in darkness even at noon- 
day. They talk of following the word and provi- 



56 MILLENNIAL EXPERIENCE ; OR, 

dence of God, forgetting that the Bible refers 
frequently to the unerring guide. Under these 
circumstances, is it strange that the church itself 
presents such apicture of imbecility and inefficiency, 
of inconsistency and imperfection ? The doctrine 
of Christian assurance is hardly recognized by the 
body of the church. The most they can say is, 
they hope ; they are afraid of deception. They 
are on no sure foundation, vascillating between 
hope and fear. In such a state, what can they do 
for others ? They are self-condemned, or too care- 
less to give any sign of spiritual Ufe, having a 
name to live, while they are dead. Nor Is this 
all. In their blindness and doubt, they were liable 
to be led into error and sin, to be turned aside from 
the paths of righteousness into by-ways and pit- 
falls, Kke a mariner at sea without star or compass 
to guide him, who is in constant danger of running 
upon rocks and shoals, and thus being wrecked, 
so they are ever liable to be ensnared and over- 
come. As they have no sure guide, every object 
about them may mislead and confound them. The 
allurements of the world and of worldly society, 
may draw them away from God, and drown them 



god's will known and done. 67 

in perdition. What protection have they from the 
wiles of the devil? They have renounced the only 
ground of security, and are now at the mercy of 
the winds. Where they will be stranded, no one 
can tell. It may be on the rocks of infidelity, or 
upon the cold marsh of antinomianism. They are 
following they know not what. It is certainly not 
the spirit of Grod, for that speaks the language of 
assurance. One has run into this error, another 
into that. Some are seeking their pleasures in the 
world, to the great disparagement of religion. 
Others are mingling in the grosser vices of the 
community, to the great damage of souls. How 
unlike the primitive church in their devotion and 
lives! The modem type of Christianity would 
lead one to inquire, Is this the representation of 
him who was crucified ? Are these the successors 
of those who counted not their lives dear unto 
themselves ? It cannot be denied but that there is 
a great declension from the primitive standard. 
The Bible description of Christian character will 
hardly answer for the church in these days. 
Where do we find there the common parlance of 
professed Christians, '' We hope we are Chris- 



58 MILLENNIAL EXPERIENCE ; OR, 

tlans, but have a great many fears," " We hardly 
dare hope," ''Have a great many doubts," and 
many will even say, " We have no hope." How 
different from Bible experience. The writers there 
speak in the most positive terms, — "I know that 
my Redeemer liveth," " We know we have passed 
from death unto life," " I know in whom I have be- 
lieved." The reason is obvious, having discarded 
the idea of knowing the wiU of God, they do not 
know positively any thing else ; blind themselves, 
they know not where they are going. When one 
turns away from the light, he must grope his way 
along in darkness. Not having the witness of the 
Spirit to show them the will of God from moment 
to moment, is it strange that they should not have 
the witness of the Spirit to affirm that they are the 
children of God ? Both are intimately connected. 
At a given time, we certainly cannot have this 
assurance, unless we are conscious of being led by 
the Spirit of God. 

Here is the beginning of the low state of piety 
in the church. A revival of religion always in- 
creases the assurance. Christians seem to know 
where they are, and what they are doing. In 



god's will known and done. 59 

truth, without this diyine illumination, this mani- 
festation of the will of God to our souls, what are 
we^ and what can we know of our condition ? And 
how can we know what to do ? Interest decHnes, 
and we are enshrouded in darkness. What dark- 
ness ! It is midnight to the soul ; all is dreary 
and desolate. Feeling no interest in the things of 
God, why should not the mind become engrossed 
with the trifling things of earth, and run after 
lying vanities ? Having forsaken God, the foun- 
tain of living waters, it hews out for itself cisterns, 
broken cisterns, that can hold no water. World- 
liness becomes the crying sin of the church. Some 
of its members indulge in the grosser vices, and 
become steeped in wickedness, while the most gi- 
gantic sins of the age find a shelter under its folds. 
If any thing is saved from this general wreck, it 
will probably be through the fires of persecution, 
or the furnace of affliction. They come forth 
purified as gold, fit for the Master's use, and will- 
ing to be taught by the spirit of God. They can 
say, they know whereof they affirm, and testify 
what they have seen. A remnant is saved, accord- 
ing to the election of grace, and they become the 



60 MILLE^^NIAL EXPERIENCE; OR, 

seed of the church. Such were the early disci- 
ples, " filled with the knowledge of his will in all 
wisdom and spiritual understanding," walking 
worthy of the Lord unto all pleasing, being fruit- 
ful in every good work, increasing in the know- 
ledge of God, strengthened with all might, accord- 
ing to his glorious power. Such language hardly 
comports with the present condition of the church. 
The reason is evident ; they know not the will of 
God ; they are not led by the Spirit of the Lord, 
and so all is desolation and death. Can any one 
doubt but the church must be filled with the 
knowledge of his will before it can be restored to 
its primeval power and glory, that she may shine 
forth clear as the sun, fair as the moon, and terri- 
ble to her opposers as an army with banners ? 

As we now turn to the condition of the impeni- 
tent world, the picture is even more dark, with 
not one ray of light to cheer the gloom, " dead in 
tresspasses and sins." The plainest things in 
God's kingdom are not apprehended or known. 
To say nothing of the manifestation of the divine 
will by His spirit, how little do they know of the 
meaning of the written word. They neither com- 



god's will known and done. 61 

preliend their own sinfulness nor tlie grace of for- 
giveness ; they are in nature's darkness. This 
every one confesses who comes to the Hght, he is 
amazed at his former sottishness and blindness. 
Many take great complacency in their lives, when 
they have never done one thing pleasing to God, 
and their whole conduct is infinitelv abhorrent to 
Him. What gross and inexcusable ignorance, 
right amid the full blaze of Gospel light ! Yet it 
is so. Like Paul they are alive without the law, 
— let that only be revealed to their consciences as 
the commandment was to his, they would die as 
he did. All their hopes would be slain. As it is 
even external, worldly morality, they regard as 
obedience to God, and purely selfish forms of 
charity as meritorious before Him. It is astonish- 
ing to see upon what flimsy foundations men 
build their hopes of heaven, sometimes upon a lit- 
tle selfish fear, a few anxious thoughts, a superfi- 
cial conviction, external compliance with some 
church ordinance, or upon the performance of 
some religious duty. This may be said of the 
more thoughtful among the impenitent. What 
then can be said of the ungodly world in general ? 



62 MILLENNIAL EXPERIENCE ; OR 

What awful skepticism ; wliat utter indifference ; 
what deadly hate ; what filthy lusts ; what abom- 
inable wickedness ; what rank infidelity ; and 
what downrio-ht atheism ! A cao-e of unclean 
birds, a generation of vipers, a world of iniquity. 
Endeavor now to enlighten this darkness by the 
external word — ^having ears they hear not, and 
having eyes they see not — pour upon them the 
awful threatenings of God's word, and they are 
no more moved than the tenants of the grave. 
They rush on reckless and insensible, as though 
they would defy God and contemn the Almighty. 
See what the world is without the knowledge of 
His will. Now let the spirit of God reveal the 
law to that soul, let Him discover its spirituality 
to that mind. What a change ! The careless sin- 
ner trembles, the infidel shakes, and the atheist 
turns pale as he foresees his doom. Like Bel- 
shazzer, he now reads intelligibly the hand-writ- 
ing of the Almighty ; the day of vengeance is com- 
ing, he knows it, he quakes before it. The hand 
writing was there before, but he did not under- 
stand it ; there was no meaning in it. How little 
do men know of the will of God till thus mani- 



god's will KIS^OWN AND DONE. 63 

fested by the Spirit; how Kttle of sin until con- 
vinced by the Spirit. But for this the world 
would sleep on to the judgment, and we should 
never comprehend the law of God till we read it 
amid the fires of the last day. And if it is so 
necessary to show us our doom as sinners, it is 
equally necessary in leading us in the way of 
righteousness. How silently does the blessed 
spirit come in, begetting in us the spirit of obedi- 
ence, so that when He shows us the precept, it is 
just what we love to do, running in the way of 
His commandments. 



CHAPTEE VI. 

TBDE PRAYEHS OF CHRISTIANS ACKNOWLEDGE THIS NECESSITY, HOW- 
EVER THEY MAY DENY IT IN THEORY. 

There Is no one thing which people praj for, 
more than for the spirit of God. Nor is this 
strange, since it is one of the blessings which God 
has promised to give in answer to prayer. " If 
ye then being evil, know how to give good gifts 
unto your children ; how much more shall your 
heavenly Father give the Holy Spirit to them that 
ash Him." How could a promise be fuller or 
freer ? It is evident from the manner in which it 
is given, that it is a blessing very much needed, 
and one that should be universally enjoyed. If 
not, why should it be singled out from all other 
mercies, as though it was the chief of the whole, 
and perhaps including all others in it. It seems 
to imply that this would be the great burden of 
their desires, when His children approached the 
throne of grace, as though nothing else could 

64 



god's will known and done. 65 

be so much needed. Believing this, and encour- 
aged by the promise, we should expect then to 
find Christians asking for the Holy Spirit oftener 
than anything else. Why so, if not more need- 
ful ? As we have already shown in reading the 
word of God, they need the spirit to interpret and 
apply it to the ever varying incidents of human 
life ; in understanding divine providence they 
need the same guide to teach God's design in 
them, and their duty In respect to them, and to 
make known the will of God from moment to mo- 
ment. Take the ordinary prayers of Christians, 
what so common as to find them asking for this 
blessing in some form or other. 

Indeed, the Christian church began its existence 
by making this the burden of their petitions, while 
they assembled in that upper room, and God 
vouchsafed His promise by that wonderful out- 
pouring of His spirit on the Day of Penticost, by 
which the infant church was reanimated and 
quickened for the glorious work before them. 
Here we have a fit illustration of the very thing 
intended by our proposition. Previous to this 
baptism of the spirit the disciples were ignorant 



66 MILLENNIAL EXPERIENCE ; OR, 

and blind, they neither understood the prophecies 
of the Old Testament, nor the faithful and familiar 
instructions of Christ. He had often tried to 
make them understand the prophecies relating to 
Himself; He had described His approaching suf- 
ferings and death, but their minds were dull. To 
the very last they were anticipating a temporal 
kingdom, when He would restore it to Israel. 
''We trusted that it had been He which should have 
redeemed Israel." How ignorant of the very na- 
ture and principles of His kingdom. But now, 
when the spirit comes, their eyes are opened — they 
begin at once to comprehend and expound the 
prophecies; they now understand the character 
and mission of the Saviour ; they see the great 
work to which they are called, and they go to it 
as men who feel their responsibilities to God. 
The night is passed, the darkness has broken 
away, they walk in broad daylight, there is no 
hesitancy nor doubt in respect to what is to be 
done. They act and speak like men who know 
the wiU of God, and are determined to do it, come 
life or death. Nothing except this could have 
given them such life and power. Account for 



god's will known and done- 67 

their conduct In any other way, and you fail to 
give a satisfactory reason for it. They do not go, 
guessing or trying their way along. They live 
and act in a state of assurance, and certainty pro- 
duced and sustained t)y the spirit of God. We 
discover no long and protracted study in knowing 
the wiU of God. They seem to understand it at 
once, as it were, by a kind of moral intuition, by 
a second sight, where the invisible becomes an 
object of perception, as much as the visible to the 
eye of sense, only there seems to be more certainty 
and assurance about it. You would be less dis- 
posed to doubt what they say, than you would 
what other men see. Their whole lives and con- 
duct show a positiveness or assurance of knowl- 
edge which you find no where else. It is not 
merely the knowledge of the Bible, this they had 
before, but no such knowledge as that ; it is not 
the providence of God, for this book had been 
open before them, and certainly not any acquired 
experience, for they were every hour passing 
through new and untried and most trying scenes. 
They are no more disconcerted and troubled than 
though they had spent their lives among them. 



68 MILLSNNIAL EXPERIENCE ; OR, 

The secret of the whole is, God has heard prayer 
for His spirit, and the blessing has come in all its 
glorious reality. The truth and will of God are 
as clear as a sunbeam ; the blessed Comforter has 
come to teach and guide, to reprove and warn, to 
cheer and comfort, to bless and save, and what 
more shall we say. It is said the Greek word 
QiaQa'AT]jog^^ translated comforter, means much 
more than is implied by that name, and that there 
is no word in the English language which ex- 
presses all that is meant by the original. In our 
opinion there are no ten words that do it. In this 
office the Holy Spirit undertakes the whole work 
of redemption, and you might as well present 
every phase of this work and of Christian expe- 
rience, as to give a nomenclature of the offices of 
the Spirit. He is light when darkness is to be 
met. He is knowledge when ignorance is to be 
confronted, He is comfort where trouble over- 
w^ielms, He is joy where sorrow weighs down, He 
is assurance where doubts prevail, and everlasting 
blessedness where death and despair reign. But 
it is our object here to show mainly His office in 
making known the divine will. This the early dis- 



god's will known and done. 69 

ciples enjoyed In answer to prayer for the Spirit 
They showed that they felt their need by their 
Bupplications for the blessing, and they received 
what they desired, and their after course demon- 
strates it was the manifestation of God's will by 
the Spirit for which they plead. Their lives were 
a commentary on their prayers, as they had what 
they sought for. And if they needed such a man- 
ifestation do we not ? Are we not surrounded 
with similar temptations and trials ? Are we not 
as blind and as ignorant in view of the future and 
in respect to the responsibilities of life ? Do we 
not have to contend with the world, the flesh, and 
the devil ? Why do we not need then the whole 
armor of God, that we may withstand the wiles of 
the devil, and having done all to stand ? If what 
has been said under a former head be true, no one 
can doubt the need of a like manifestation of the 
Spirit. The church needs this divine unction as 
much as ever the primitive disciples, and for the 
want of it she is languishing, her energies are par- 
alyzed, and her influence crippled. The state of 
the world calls for the most strenuous eflforts, and 
for the most decided action, yet how can the 



70 MILLENNIAL EXPERIENCE ; OR, 

cturcli meet the demand without this anointing 
for the work ? We need something more than 
another Pentecostal season, inasmuch as there is a 
wider opening, and a larger field for action. The 
nations of the earth are waiting in expectancy of 
the glorious day, when the church arrayed in 
white robes shall stand forth in her power and 
glory, with the Prince of Peace enthroned in her 
midst. The promised day has not dawned, the 
year of jubilee has not begun, but there is a general 
expectancy that the time is not far distant. And 
what do we need for its consummation but the 
baptism of the Spirit ? 

As evidence that the prayers of God's people 
acknowledge the need of these manifestations by 
the Holy Spirit, we would adduce the inspired 
prayers of the Bible. It might be said the prayers 
of the church are no evidence on this point, as 
they may pray for very improper things, and thus 
acknowledge a necessity where none exists. This 
objection can not lie against the inspired prayers 
left on record in the word of God. Besides, these 
prayers possess more than common interest in 
showing us what we are to pray for, and what is 



god's will know:n^ and done. 71 

tlie work of the Holy Spirit, whicli we should de- 
sire and expect Him to do. Here it will not be 
our object to multiply quotations, but to refer to 
cases that prove the point beyond a doubt. 

Take the prayer of Paul for his Colossian breth- 
ren, " For this cause we also, since the day we 
heard it, do not cease to pray for you, and to de- 
sire that ye might be filled with the hnowledge of 
his will in all wisdom and spiritual understanding, 
that ye might walk worthy of the Lord unto all 
pleasing, being fruitful in every good work, and 
increasing in the knowledge of God, strengthened 
with all might, according to his glorious power, 
unto all patience and long suffering, with joyful- 
ness." This is the blessing which Paul asks for 
his brethren in so many words, " filled with the 
knowledge of his will." This he specially desired 
and prayed for, which he would not have done if 
it had not been needful. He asks it as the chief 
thing. Two things, at least, are implied in this 
prayer : first, that it is a practicable thing. The 
Holy Ghost would never have moved him to ask 
for his brethren what he did not desio;n to c:ive 
them : this would be trifling in the extreme. Then 



72 MILLENNIAL EXPEEIENCE ; OR, 

men may be filled with a knowledge of his will, 
and this cannot mean less than that the will of God 
should be manifested to them continually as they 
need to know it. 

The second thing implied in the prayer is, that 
it is a needful thing. It must certainly be so in 
the eye of him who prays for it, or it would be 
solemn mockery. Paul well knew its importance 
for the welfare and eflSciency of the church. 

What less than this can be meant by that nota- 
ble prayer found in Eph. iii. 14-21 : " For this 
cause I bow my knees unto the Father of our 
Lord Jesus Christ, of whom the whole family in 
heaven and earth is named. That he would grant 
you, according to the riches of his glory, to be 
strengthened with might by his Spirit in the inner 
man ; that Christ may dwell in your hearts by 
faith ; that ye being rooted and grounded in love, 
may be able to comprehend, with all saints, what 
is the breadth and length and depth and height ; 
and to know the love of Christ which passeth 
knowledge, that ye might be filled with all the 
fulness of God^'' &c. This certainly must imply 
a knowledc^e of his wiU ; for no one can be filled 



god's will known and done. 73 

with the fulness of God without knowing the heart 
of infinite Love, and entering into his counsels and 
work. No one can read this prayer without feel- 
ing that every blessing that could be mentioned is 
included in it. Not one thing is omitted that 
could perfect the child of God. What a petition ! 
" Befitted with att the fulness of GodP There is 
no such thing as going beyond such a desire, nor 
asking for any thing greater ; and there should be 
no falUng short of this, or asking any thing less. 



P AE T II. 

god's provision for making known his will in all the 
affairs of life. 

It miglit be said, we admit the necessity of di- 
vine manifestations, as maintained In the first part. 
But the necessity is one thing, and the fact an- 
other. It must be shown that God has made such 
an arrangement for manifesting his will, to meet 
the case, and answer this necessity of our being. 
If this cannot be proved, the necessity remains 
unrelieved, and we are left to pursue our dark 
way along, amid the doubts and uncertainties of 
Hfe, whether relating to the present or future. 
Under the circumstances, however, this admission 
is an important one, as the truth of our present 
proposition can be established from it by an argu- 
ment a priori. 

76 



CHAPTEE L 

SECTION I. 

THE FACT OF THIS PROVISION?. 

As we have shown, the manifestation of the will 
of God is a necessity to meet our moral wants, 
then we say, by reasoning a priori^ that he has 
made this provision in his kingdom. As God has 
provided for every possible want, so that there is 
no lack to them that walk uprightly, this being- 
one, he must have provided for it. This argu- 
ment derives special force from the nature and 
character of the gospel. One grand design thereof 
was to remedy the defects, and meet the wants, 
occasioned by sin ; so that where sin abounded, 
grace might much more abound, that he might 
redeem us from all iniquity, and purify unto him- 
self a peculiar people, zealous of good works. 
This being the design of the gospel, we cannot 
suppose such a necessity as we have shown this to 
be has been left unprovided. Far from this, it 

76 



god's will known and done. 77 

stands prominent as one of the cMef provisions of 
the gospel. What is there that we need to know 
so much from moment to moment as the will of 
God concerning us, to meet our high responsibili- 
ties, and fulfil all the duties and obligations of hfe ? 
And, indeed, without this, we cannot be prepared 
to meet any of them. Hence, this necessity in- 
volves the doctrine here maintained, and we need 
no extended argument to prove it, as it grows out 
from our actual wants. It is useful, however, to 
examine the grounds of the provision, especially 
since there is such a general skepticism on the 
point. Then, again, the examination can only 
unfold the rich and the wonderful provisions of the 
gospel to quell our fears, and stimulate our hopes, 
to encourage us onward in our conflict with the 
world, with the flesh, and with the devil ; that we 
may come off more than conquerors, through him 
that loved us, and gave himself for us. 

SECTION II. 

THE PRINCIPLES OF JUSTICE REQUIRE IT. 

" Shall not the Judge of all the earth do right ?" 
When we say justice requires that the will of God 



78 MILLENNIAL EXPERIENCE; OR, 

should be manifested to us from time to time, we 
mean not that God is under obligation to us, but 
that the necessity of the case is such that the eter- 
nal principles of righteousness require such a man- 
ifestation ; that there could be no justice in requir- 
ing obedience, where the law to be obeyed is not 
known, and cannot be known. This principle 
meets a response in every bosom, and is alike one 
of the immutable principles of the divine adminis- 
tration. When has God required any one to do 
without telling him what to do, to obey without 
making known what he is to obey. Look at the 
first act of disobedience in our world. The law of 
Paradise is first published with its awful threaten- 
ing before obedience is required, and it was the 
known, wilful disobedience to it which brought 
death and woe to our race. The law of Sinai is 
not enforced till published and made known to 
those who are required to regard it. With what 
exactness and precision is the precept uttered, and 
the penalty annexed. Transgression is the wilful 
disobedience of the command. And so you wiU 
find it all through the history of divine providence. 
The Saviour, the expounder of the law, recognizes 



god's will known and done. 79 

this principle fully and frequently. He said to the 
Pharisees, "If ye were blind, ye should have had 
no sin ; but now ye say, we see ; therefore your sin 
remaineth." Then again, " And this is the con- 
demnation, that light is come into the world, &c." 
The same principle is recognized by the Apostle 
in his letter to the Hebrews. " Of how much 
sorer punishment suppose ye." The idea convey- 
ed is that guilt is proportioned to the knowledge 
or light enjoyed, and consequently to have guilt at 
all, there must be some knowledge. Every prin- 
ciple of justice requires it, and every one's con- 
science acknowledges the validity. God has so 
constituted the human mind, that it everywhere 
acknowledges and acts upon this truth. No one 
could ever reconcile the opposite with the idea of 
justice. If He does not reveal His will to us, or if 
we cannot know it in a given case, ignorance must 
be a valid excuse for the transgressor. The very 
fact then that the requirements of God are specific 
and particular, and extend to every moment of 
time, proves that He must have provided for 
knowing His will in every case. In truth, every 
attribute in the divine character requires this. 



80 MILLENNIAL EXPERIENCE ; OR, 

His system of government would not be perfect 
without it. 

SECTION III. 

HUMAN KESPOKSIBILITr REQUIRES IT. 

This position may be said to follow directly from 
the foreo'oino; one. Of course there can be no re- 
sponsibility where there is no justice in a claim. 
Every principle of our being revolts from the op- 
posite. We feel justified in not doing, if we do 
not, or cannot know what is to be done, and how 
it is to be done. This principle is illustrated 
every day before us. Hear what that child says, 
" I did not know what to do, or how it must be 
done, or I did not know better." The meaning 
is, the child cannot be blamed for not doing be- 
yond his present knowledge. The ignorance may 
be culpable, as he might have enjoyed the means 
of knoAvledge but neglected them. But if he was 
diligent in the use of the means, and stUl was ig- 
norant, no responsibility can be affirmed in the 
case. And this is what the child means when he 
offers his reason. He knows if it is true, it must 
be a valid excuse. 



god's will known and done. 81 

We act on the same principle in all the affairs 
of life. We hold each other responsible in propor- 
tion to our knowledge, or in proportion to the 
means of knowledge enjoyed ; the degree of light 
measuring the extent of responsibility. In the 
same manner we hold ourselves responsible, we 
reproach ourselves for the violation of known law, 
of admitted principles, while we feel no blame in 
view of unavoidable ignorance. 

In truth this principle is fully recognized by the 
law of God itself, " Thou shalt love the Lord thy 
God, with all thy heart, and with all thy soul, and 
with all thy might, &c." That is, we are required 
to love God at any given time with all our capac- 
ity, with all our present ability. Light or knowl- 
edge is one of the elements which constitute our 
ability. It always enters into every calculation or 
human responsibility, whether he be a heathen or 
a Christian. The law itself then requires that we 
should know the will of God from moment to mo- 
ment, in order to be responsible for doing it. 

The Saviour has very beautifully illustrated the 
same principle in the parable of the talents. No 
one is responsible only for the talent given, and 



82 MILLENNIAL EXPEKIENCE ; OR, 

consequently for the knowledge or light possessed. 
If one has no knowledge, (of course we include 
the means of knowledge), then there can be no 
responsibility. 

The same principle is recognized by the Saviour 
in his remarks upon Capernaum and Bethsaida. 
It shall be more tolerable for Sodom and Gomorrah 
in the day of judgment than for them. The rea^ 
son is evident, they enjoyed so much more light — 
they saw His works, were witnesses of His glori- 
ous miracles, which proved Him to be the Mes- 
siah, the anointed of God, and therefore imposed 
upon them the obligation to beheve him. " He 
who knew his Lord's will, and did commit things 
worthy of stripes, shall be beaten with many, 
while he who knew not, and did commit things 
worthy of stripes, shall be beaten with few." In 
the latter case, we are not to suppose there was no 
absolute knowledge at all ; for then the case would 
be manifestly unjust. The meaning is, less knowl- 
edge, a moderate degree of knowledge, in that 
case, he shall be beaten with few stripes. The 
Saviour meant here to recognize the great princi- 
ple of moral government, that every subject would 



god's will known and done. 83 

be responsible for the knowledge possessed, and 
that guilt would be in that proportion. Accord- 
. ingly we must be able to know the will of God 
from time to time, in all the minute circumstances 
of life, to be held responsible for doing it. In 
some way or other then the will of God must be 
manifested to us, so that we may say, we know it, 
to be personally and continually responsible. The 
fact of our responsibility no one doubts, who re- 
cognizes a God, or a law, and a law-giver. From 
this must follow the truth of our proposition. 



CHAPTER n. 



THE PROMISES OF GOD PROVE IT. 



This Is a kind of argument wMcli few will op- 
pose. Then, again, if there is such a provision in 
the kingdom of God we should expect it certainly 
to appear among the promises found in the Bible ; 
for they embrace every want in our being, and are 
adapted to all the circumstances of life. If this 
divine guidance or manifestation of the divine will 
be found among the promises, then it would ap- 
pear as though every child of God would embrace 
this provision, as a precious legacy from his heav- 
enly Father, and henceforth avail himself of its ad- 
vantages. How can one be content to throw 
away a certainty for a doubt, the guidance of an 
unerring hand for a blind guide ? We proceed to 
quote some of these promises. 

Psalm xxxvii. 23. " The steps of a good man are or- 
dered by the Lord, and he delighteth in his way/' Also, 
31st verse. ** The law of his God is in his heart ; none of 
his steps shall slide." 

84 



god's will known anb done. 85 

Isaiah Iviii. 11, " And the Lord shall guide thee con- 
tinually, and satisfy thy soul in drought, and maJie fat thy 
bones ; and thou shalt be like a watered garden, and like a 
spring of water, whose waters fail not." 

Isaiah xxx. 21. ** And thine ears shall hear a word be- 
hind thee, saying, This is the way, walk ye in it ; when ye 
turn to the right hand and when ye turn to the left." 

Psalm xxxii. 8. ** I will instruct thee and teach thee in 
the way which thou shalt go ; I will guide thee with mine 
eye." 

Psahn XXV. 9. '* The meek will he guide in judgment; 
and the meek will he teach his way." 

Psalm XXV. 14. ** The secret of the Lord is with them 
that fear him ; and he will show them his covenant. 

Psalm xlviii. 14. ** For this God is our God forever and 
ever ; he will be our guide even unto death." 

Proverbs iii. 6. ''In all thy ways acknowledge him and 
he shall direct thy paths." 

Isaiah xlviii. 17. *' Thus saith the Lord, thy Redeem- 
er, the Holy One of Israel, I am the Lord thy God, which 
teacheth thee to profit, which leadeth thee by the way that 
thou shouldest go." 

Jeremiah iii. 4. " Wilt thou not from this time cry unto 
me, My Father, thou art the guide of my youth ? " 

Psahn Ixxiii. 24. *' Thou shalt guide me with thy coun- 
sel and afterwards receive me to glory." 



86 IMILLEKNTIAL EXPERIElSrCE ; OR, 

Isaiah iv. 5. '*And the Lord will create upon every 
dwelling-place of mount Zion, and upon her assemblies, a 
cloud and smoke by day, and the shining of a flaming fire 
by night." 

Isaiah xxxv. 8. ** And a highway shall be there, and a 
way, and it shall be called the way of holiness ; the unclean 
shall not pass oyer it ; but it shall be for those : the way- 
faring men though fools, shall not err therein." 

Hosea vi. 3. *' Then shall we know, if we follow on to 
know the Lord." 

John viii. 11. *' I am the light of the world ; he that 
foUoweth me shall not walk in darkness, but shall have the 
light of life." 

There are many other precious promises on this 
subject, vrhich might be quoted in this place, and 
some of vrhich are even more explicit. We pre- 
fer, however, to quote them in another section, 
where the special agent of these divine manifesta- 
tions will be shown. They belong more particu- 
larly to the present dispensation, under which we 
live, and under which this glorious provision of 
the gospel is to be enjoyed in perfection. We 
mean the promise of the Father that his Spirit 
shall be poured upon all the earth, and the world 
shall be illumined by its effulgent glory. 



god's will known and done, 87 

These promises are well worth a careful exami- 
nation. They certainly guarantee the closest su- 
pervision and the minutest guidance. So far as 
our course in life is concerned, they lay it out 
with the greatest particularity, and mark every 
step of our progress. They pledge not merely 
protection against taking the wrong way, but they 
insure the right ; not merely against falKng into 
error, but they promise positive guidance in the 
truth. They leave no one who believes them in 
darkness and doubt in regard to his course. 
They point the way with unerring certainty, to 
those who listen to this divine teaching. 

Many see no definite and particular instruction 
in these promises, with respect to the minute cir- 
cumstances of hfe, as they have always looked 
upon them as general, intended to insure the safe- 
ty of believers in their final perseverance, and ul- 
timate salvation. In their view they determine 
results, but not the means by which the results 
are secured. Indeed many never apprehend a 
particular God. They believe in a general God. 
They conceive him as sitting on the circle of the 
universe and swaying the sceptre of universal do- 



88 MILLENNIAL EXPERIENCE ; OR 

minion over worlds, sometimes condescending to 
look at the nations in some of their mighty revolu- 
tions, fixing the boundaries of empires, but never 
to interest himself in the minute affairs of life. 
They cannot conceive that God should ever re- 
gard them^ caring for all their wants and guiding 
them in all their ways. They may sometimes 
even conceive of God as determining their general 
course, directing in the great changes of life, but 
they have no idea of God as watching over all 
their movements and marking all their steps. But 
Buch is the God of revelation and of providence. 
Not a sparrow falls to the ground without his no- 
tice and the hairs of our head are all numbered be- 
fore him. 

But let us see what these promises teach. 
They pledge to show us the way we should go. 
" That thine ears shall hear a word behind thee, 
saying. This is the way, walk ye in it, when ye 
turn to the right hand and when ye turn to the 
left.'' To teach us the way all along our earthly 
pilgrimage, implies the minutest care and direc- 
tion. The course of every one must be diverse 
from all others. There are no two lives alike. 



god's will known and done. 89 

Our missions and commissions are all different. 
There are no two persons appointed precisely to 
the same work. Each has his own to perform, and 
his own way to walk hi. 

Hence, if God appoints and shows us this way 
He must mark it out minutely, we must know all 
the turns and windings for ourselves. We cannot 
walk in another's path, nor imitate another's do- 
ings. We must know the course God designs for 
us, our individual sphere ; nor this merely as a 
general thing, but we must be shown every inch 
of our course. We are not clocks to be wound 
up, and then told to go right forward till the spring 
ceases to move. We must have the spring and 
the direction constantly given. We cannot go 
eight days, nor even twenty-four hours, nor one 
hour, without a new impulse and control to tell us 
whither. Like the traveller, our way is constantly 
diversified and changing. Every hour has its 
duties, and every moment its cares. We are pass- 
ing along continually, and new scenes are opening 
before us. Under these circumstances, we need a 
voice behind us, or within us, calling us this way 
and that, to the right or to the left. The idea of 



90 MILLENNIAL EXPERIENCE ; OE, 

showing us the way, thus includes the minutest 
direction, such as alone can be given by some one 
right at hand, constantly making known His will 
and revealing His purposes. This God most ex- 
plicitly promises to do. " I will instruct thee, and 
teach thee, in the way which thou shalt go ; I will 
guide thee with mine eye." Remember it is 
God's eye that guides, that never slumbers, always 
awake to every interest, and ever on the alert 
when danger arises. He is never surprised ; no 
unseen emergency baffles Him. All things are 
naked and open unto the eyes of Him with whom 
we have to do. How evident that no other being 
could guide us or teach us in the way. It is not 
in us to direct our steps. We know our w^ants 
and necessities. And here we have them met in 
the provisions of grace. These promises show 
what are the provisions, and they supply just what 
our necessities demand. Committing ourselves to 
the guidance of the Lord, we need not shrink from 
any responsibility, or fear any danger in our 
course, but listen to that voice behind us, " This 
is the way, walk ye in it. Never fear the lions 
nor the giants ; no, nor aU the powers of earth 



god's will known and done. 91 

and hell, for He who speaks is stronger than the 
whole. If God tells us to go, we may go unfalter- 
ingly, and do valiantly for the truth. 

Some of us can look back upon our course, and 
see how wonderfully we have been guided, how 
differently from our own plan. We have found 
another one drawing the plan, mapping out our 
course, threading out our Way infinitely wiser and 
better than our own. Man deviseth his way, but 
the Lord directeth his steps. 

In addition, it is a highway, cast up expressly 
for the ransomed of the Lord to walk upon. The 
idea is, it is made conspicuous, so that the traveller 
need have no doubts nor diflSculties in ascertaining 
the way. There it is right before his eyes, and 
he has only to walk or run straight on. It is none 
of your plane roads, where there are frequent 
turn-outs or by-ways a little diverging from the 
main path. It is a high road thrown up for the 
accommodation of travellers to Zion. Is there not 
a clear intimation here, that the will of God shall 
be manifest to those who walk in the light, that 
they shall not be in doubt and perplexity in re- 
spect to the way ? More, is it not affirmed that 



92 MILLENNIALEXPERIENCE ; OR, 

the way is so clear and apparent, that those who 
walk thereon shall not err ? " The wayfaring 
men, though fools, shall not err therein. "We know 
this is often quoted, as though it read, need not 
err therein^ but the text is more explicit and posi- 
tive, shall not err therein. And it has a qualifica- 
tion which even increases this assurance. It says, 
those shall not err who would be most likely to 
get out of the way on account of their simplicity 
and inexperience. " The wayfaring men, though 
fools," that is men of very ordinary capacity and 
acquirements, simple-minded men in the eyes of 
the world, such as would be most likely to get out 
of the way, even they shall not err. The will of 
God shall be so plain, that the feeblest intellect, 
whose heart is pure, shall know and understand 
the will of God. This knowledge is not confined 
to learned commentators of the written word, nor 
to men versed in the history of divine providence, 
nor to men of long and enlarged experience, but 
also to mere children In knowledge, such as one 
would think it would be most difficult to guide in 
the way. The Lord can lead them unerringly 
from step to step in their course. The promise 



god's will known awd done. 93 

asserts In the most unequivocal language, the 
direct absolute guidance of God, and the absolute 
security of such as walk on this highway. Bear 
in mind, God says it, " Shall not err therein." 
The safety of such is as certain as the faithfulness 
of God. The pure alone walk thereon, and they 
alone have the cheering promise of divine protec- 
tion. 

Thus teaching the way, and guiding the trav- 
eller, implies the minutest supervision, the most 
careful protection of one in his course, such as 
alone one can have who enjoys the manifestation 
of the divine will to his soul. He must know from 
time to time, and from moment to moment, what 
the Lord desires him to do. He cannot know the 
way without this, as no general way can meet the 
individual wants of any one. In the very nature 
of the case his way must differ in some measure 
from every other one, and that part must be 
made known above every other in its minutest 
points. It implies direct personal knowledge to 
the soul, teaching it what is to be done and what 
is to be avoided, where to o-o and where to stav, 
when to speak and when to be silent, just as the 
occasion requires. 



94 MILLENNIAL EXPERIENCE ; OE, 

In the minds of some, such promises do not im- 
ply so particular guidance, so minute teaching. 
They have been wont to look upon them as more 
general, determining one's general course, decid- 
ing questions mainly in reference to results, and 
not the particulars which form the results. Way, 
means general way ; course, means general course; 
and guidance, means general guidance. But these 
promises are even more minute in their language, 
they mention the smallest divisions of the way, the 
minutest portions of one's course. They talk of 
ordering our very steps. " The steps of a good 
man are ordered by the Lord." We do not know 
how it would be possible to express more minute 
guidance. They mark every step of our progress, 
they show us where to place our foot. How can 
such language mean less than that the Spirit of 
the Lord reveals His will to those who are thus 
guided from moment to moment, as they pass 
along their earthly pilgrimage. There must be 
some unseen monitor whispering behind them, 
" This is the way, walk ye in it, when ye turn to 
the right and when ye turn to the left." 

There certainly can be no other guidance so 



god's will known and done. 95 

clear and so particular. The word of God, 
though very explicit, fails in a thousand instances 
to mark our course. We may have the spirit of 
obedience desiring to do the whole will of God, 
yet we can find no satisfactory answer to the ques- 
tion. What shall I do ? from the written word, it 
neither says right nor left, this or that. We con- 
sult the book of divine providence, and we may 
find that equally silent. I refer to my diary to 
learn what experience says ; that, too, has no coun- 
sel to give, for I am placed among untried scenes. 
In any emergency where am I to go, which way 
shall I look ? Where, but to God ? There are 
His promises, I can plead them. And how shall 
He teach me, but by His invisible Spirit opening 
my eyes and enhghtening my mind in the question 
at issue, and making my vray clear before me. 
Hither we go when everything fails us, and why 
not avail ourselves at first of this resource, and de- 
pend upon this guidance continually, believing 
that He will order all our steps. 

If even these promises are not sufficiently defi- 
nite and minute to include the guidance here 
maintained, the promise says farther, " And the 



96 MILLENNIAL EXPERIENCE ; OR 

Lord shall guide tliee continually ^ This must 
meet the whole case, and leave no moment unpro- 
vided for. There is no lack to them that walk up- 
rightly. These promises prove beyond a doubt, 
God's special and particular guidance of all those 
who walk in him. The only possible objection, 
then, that can arise from the view here taken, is, 
that he guides them blind-folded, without letting 
them know his will or showing them their duty. 
Can any one think that God would be honored by 
such blind service ? Can the wants and necessi- 
ties of his children be met in this way, by guess- 
ing his will ? Upon this plan they must know 
that God guides and that they guess right. And 
how would this differ from actually knowing his 
wiU ? In either case, if you believe in the abso- 
lute certainty and faithfulness of the promise, you 
must believe In the manifestation of the Di- 
vine will to the soul. In the one case, the subject 
does not perceive it as his will, but does it ; in the 
other, it is known and done. The one represents 
God as a kind and tender Father, making known 
his will wherever there is a spirit of obedience, 
wherever he perceives there is a filial spirit ; the 



god's will known and done. 97 

other represents him tyrant-like, leading them 
blindly on, making them fulfil his will without 
their once knowing, it is his will which they are 
doing. 

We have quoted one promise (which may be 
called a prophecy) which illustrates this idea of 
guidance most beautifully. " And the Lord will 
create upon every dwelling place of mount Zion, 
and upon her assemblies, a cloud and smoke by 
day and the shining of a flaming fire by night." 
This Divine lead is compared to the manner in 
which God guided his people from the house of 
bondage to their promised rest in Canaan. He 
led them as it were in person, making his pres- 
ence manifest among them by a pillar of cloud by 
day and by a pillar of light by night. When that 
moved they moved, and when that rested they 
rested, always present when needed. They could 
have had no doubt as to their way, for it was all 
marked out for them, they had only to walk in the 
light thereof. 

Such is the guidance which God promises and 
vouchsafes to his people. It is no blindfold lead. 
It is an open, daylight affair. He even makes 



98 MILLENNIAL EXPERIENCE ; OR, 

the night radiant with light, thereby foreshadow- 
ino; a clear and an InteUIo-ent manifestation of his 
will to his people. Their way Is marked out and 
their very steps ordered of the Lord. A glorious 
light shines round about them even In the midst 
of darkness, so that they walk In the light. This, 
then, Is the Illustration we have of this Divine 
guidance. 

Thus the Saviour declares, " He that followeth 
me shall not walk in darkness, but shall have the 
light of life." He has an Indwelling Saviour, 
Christ abiding In the soul. '• For me to live Is 
Christ." His path Is that of the just which 
shineth more and more unto the perfect day. 

What Is It to walk in darkness, but to live in 
doubt and under condemnation ; not to know 
where you are or where to go ; groping your way 
along without guide or sight ? It Is to have the 
moral vision darkened, the spiritual eyes blinded. 
" The light of the body Is the eye ; If therefore 
thine eye be single, thy whole body shall be full 
of light. But If thine eye be evU thy whole body 
shall be full of darkness." Who does not know 
that this is the state of the world In general ? 



god's will known and done. 99 

They are shrouded In darkness as though there 
was no sun in the moral heavens. The next step 
may .be a fall. Not so with one who follows 
Christ. He shall not walk in darkness, but shall 
have the light of life. The way is plain before 
him; the will of God is manifest; the Saviour 
leads the way, and he has nothing to do but to 
follow step by step. It is not a general direction 
he gives and leaves him to guess the way as best 
he can among a thousand by-ways and turn-outs, 
but he gives him specific and present guidance, so 
that he cannot err while he follows his Lord. 
He has the precious promise from him that he 
will never leave him nor forsake him. 



CHAPTEE m. 

THE SPIEIT'S special GUIDANCE. 

It IS the special office of tlie Spirit to manifest 
the will of God to those who consent to be guided 
by its light. We should expect to find the most 
direct and exphcit promises connected with this 
agency, as they all centre around and derive their 
efficiency from it. Christ said to his disciples, 
*' Howbeit, when he, the Spirit of truth is come, 
he will guide you into all truth." Here is a 
guidance both general aud specific. It must in- 
clude every truth useful and necessary for us, in 
all the circumstances in which we may be placed. 
It includes not merely the truth contained in the 
written word, but that which needs to be mani- 
fested to us under all the circumstances of life. It 
is particular and universal guidance. The Saviour 
is even more explicit in describing the office of the 
Spirit. 

" But the Comforter, which is the Holy Ghost, 



god's will known and done. 101 

whom tlie Father will send In my name, lie shall 
teach you all things and bring all things to your 
remembrance, whatsoever I have said unto you." 
The Saviour had said a great many things to his 
disciples concerning himself, and concerning his 
kingdom, which they did not understand. Though 
he had plainly told them of his sufferings and 
death, and of his subsequent resurrection, yet 
they did not understand him. They were even 
now looking for a temporal kingdom, sitting on the 
literal throne of David, delivering Israel from the 
Roman yoke. They were not in circumstances or 
in a state to comprehend these things. See now 
the office of the Spirit in respect to them as an il- 
lustration of his work for us. How did they ac- 
quire all at once this wonderful aptness and facility 
in expounding the word of God, and in understand- 
ing passing events. The whole is accounted for 
by the illumination and teachings of the Spirit. 
As they pass along, the will of God is manifested 
to them by the Spirit aided by the providence of 
God. Though they are called to pass through 
new and trying scenes, the way seems perfectly 
clear before them. They are never thrown into 



102 MILLENNIAL EXPEKIENCE ; OR, 

doubt and perplexity by the unexpectedness of an 
event, they know just what to say and what to do as 
each juncture arrives. By the teachings of the 
Spirit they are prepared to meet every trial and 
every responsibility. Do you admire their cour- 
age and intrepidity, their wisdom and power in 
meeting their adversaries and triumphing over all 
opposition ? Be not deceived ; the work rather 
pertains to the unseen agent, all enlightening and 
all controlling, which moves and guides them. 
Under his power, timid and fearful Peter, afraid of 
his own shadow, is converted into a moral hero, 
not daunted by the boldest champion of hell. 
" Whether it be right in the sight of God to heark- 
en unto you more than unto God, judge ye. For 
we cannot but speak the things which we have 
seen and heard." You may call this inspiration 
if you please, but it is the inspiration that every 
child of God may have who will yield himself to 
the complete guidance and control of the divine 
spirit. If our trials and. circumstances are differ- 
ent from theirs, we may expect the Holy Spirit 
can just as easily prepare us to meet ours. The 
gift and power of the Holy Ghost were not an 



god's will known and done. 103 

apostolic gift merely but designed and promised to 
the whole church. " For the promise is unto you, 
and to your children, and to all that are afar off, 
even as many as the Lord our God shall call." 
This same baptism of the Spirit, this same illumin- 
ation the whole church may have and we have 
shown that they abundantly need it. The spirit 
of God can make everything plain, can give us 
clear insight into the word of God, and help us to 
understand his providence, thus revealing to us his 
will as he did to the primitive disciples. The Sa- 
viour exalts the office of the Spirit in this respect, 
even above his own. 

" It is expedient for you that I go away ; for if 
I go not away, the Comforter will not come unto 
you ; but if I depart, I will send hhn unto you." 
A little after he says again, " I have yet many 
things to say unto you, but ye cannot bear them 
now. Howbeit when he, the Spirit of truth has 
come, he will guide you into all' truth : " It is evi- 
dent from these and like texts, that the Saviour re- 
garded the presence and manifestation of the Spirit 
of more importance and interest than his own bod- 
ily presence among his disciples. His departure, 



104 MILLENNIAL EXPERIENCE ; OR, 

with the consequent mission of the Spirit, would be 
a greater blessing to the church. The advantage 
presented especially is that he could better teach 
and guide them. The event proved the truth of 
the Saviour's remark. How much better did the 
disciples understand the character of Christ, the 
Vf ork of the atonement and the nature of his king- 
dom than they had done while the Saviour was with 
them. They seemed to get more light on these 
subjects in a few moments, under the teachings of 
the Spirit than they had received from the repeat- 
ed instructions of Christ, during the three years 
they were with him, and had he preached to them 
forever they never would have had the light which 
the Comforter furnished. This may be accounted 
for partly on natural principles. It would be more 
easy for one to exhibit another's character than his 
own. You can conceive it possible to derive a 
greater insight into the character of one by a few 
marked points, than by years of association. In a 
world where selfishness reigns, there is a peculiar 
difficulty in exhibiting one's own character. No 
representation would be received as from another 
person. Aside from these considerations, the Spirit 



\ 

/ 
GOD^S WILL KNOWN AND DONE. 105 

has other facilities for the manifestation of truth, 
which theSavionr incarnate did not possess. His 
agency is purely spiritual, bringing truth to bear 
directly on the mind, without those diyerting influ- 
ences which attend visible presentations. Unseen, 
he comes in and quickens, energizes, enlightens, 
makes everything manifest, so that you are surpris- 
ed it should appear so clear. You cannot tell how 
it is done, you can scarcely give the operations of 
your own mind by which the subject has become so 
transparent. Perhaps you can only say you know 
it is so, and no human power can make you believe 
otherwise. This assurance may have reference to 
your state, or it may have reference to your course 
of life, the assurance can just as easily be applied 
to the one as to the other. With the early disci- 
ples it is equally conspicuous in both. They never 
express doubts in respect to their personal condi- 
tion, nor are they undecided and hesitating in ac- 
tion. They are prompt and bold, as though they 
knew just what to do under the circumstances. 
The whole is accounted for by the presence of the 
Spirit to guide and to teach. Notice, he is em- 
phatically called the Spirit of truth, as though it 



106 MILLENNIAL EXPERIENCE ; OR, 

was his special prerogative to present the truth to 
us, and what is the manifestation of God's will 
but the truth apphed to all the varied circumstan- 
ces of Hfe, and this we need more than anything 
else to meet the responsibihty of each moment as 
it passes, and this is what may be said in guiding 
us into all truth. The manifestation of the will 
of God to his children is, then, one of the offices of 
the Spirit. And it is a most sacred and important 
trust, and one that should greatly endear us to the 
blessed Comforter. 

Consider the trials, the self-denials, the con- 
flicts, the temptations of life. How various, how 
severe at times, how prolonged, how unexpected, 
and sometimes overwhelming ! Look at the his- 
tory of the church ; what scenes of conflict and 
trial she has passed through, guided and sustain- 
ed by the Comforter. Christian, review your 
own history, and see who has defended you from 
the shafts of the adversary, who has guarded you 
against the wiles of the devil, who has solved your 
doubts and cheered you on under discourage- 
ments and supported you under trials, upheld 
your languishing body, made aU your bed in your 



gob's will known and done. 107 

sickness, more than supplied your bereavements, 
and made your path like that of the just, shining 
more and more unto the perfect day. There is 
but one answer to the whole. The Comforter. 
As he guides into aU truth, he will not withhold 
any useful truth from us ; and what so useful as 
to make known to us his will at all times. What 
does each of us need to know most, at the present 
juncture, but the answer to the question, " Lord, 
what wilt thou have me to do ? " And will God 
withhold the answer, when it is the office of his 
Spirit to communicate that knowledge? How 
exalted the privileges of the disciples, who enjoy- 
ed the instructions of the Saviour face to face,, and 
hung upon the lips of him who spake as never 
man spake, and yet it would appear that we have 
a more exalted privilege, in the fellowship of the 
Spirit than even this. We have something better 
than an external guide ; an indwelling Spirit, 
ever-present and all-seeing, to make known the 
whole will of God, and give us the spirit of obedi- 
ence to do it. In doing this, we are not to sup- 
pose the Holy Ghost sets aside our reason in his 
work. No. He uses it, he enlightens and guides 



108 MILLENNIAL EXPERIENCE ; OE, 

it. Nor does lie dispense with the word and prov- 
idence of God. He employs them just as he em- 
ployed the instructions of the Saviour to his disci- 
ples, to render the truth more clear and more easi- 
ly comprehended. He uses all the agencies and 
instrumentalities within his reach in making the 
will of God manifest, not setting aside any that 
may be useful. The one guided by the Spirit has 
truly an enhghtened understanding ; it is no blind 
impression. Things appear in their true light. 
He has a tact or aptitude of discernment to per- 
ceive what the circumstances require, which no 
one else can have, who is not thus guided. 

This view of the office of the Spirit is fully cor- 
roborated by the instructions of the* apostles in 
their epistles. Says John, " But we have an unc- 
tion from the Holy One, and ye know all things." 
*' But the anointing which ye have received of 
him abideth in you ; and ye need not that any 
man teach you ; but as the same anointing teach- 
eth you of all things, and is truth, and is no lie, 
and even as it hath taught you, ye shall abide in 
him." In no place have we claimed more than 
this, and does not this fully corroborate the view 



god's will known and done. 109 

taken ? One miglit infer, as tlie teacliings of tte 
Spirit was so full, so particular, and so general, 
that human teaching might be dispensed with 
wholly; ''And ye need not that any man teach 
you." This would be a most manifest perversion, 
as the letter itself would contravene its own in- 
struction. The writer wrote this epistle to teach 
his brethren certain important truths. The 
anointing they had received, did not dispense with 
the necessity of writing them this epistle. The 
Holy Spirit took this way to instruct them and 
us. In the same manner the Spirit of the Lord 
uses the written word, and uses men to present 
the truth to each other, as the best mode to com- 
municate it. Thus, preaching is ordained as one 
of the means of making manifest the will of God. 
It is one of the auxiliaries which the spirit em- 
ploys in his official work in making known his 
will to his people. When we say this, we would 
not give the impression there was not a most im- 
portant truth contained here in this instruction of 
the apostle. In the anointing referred to, there 
are great advantages, most exalted privileges, in 
understanding tlie will of God, In knowing the 



110 MILLENNIAL EXPEKIENCE ; OR, 

very things the Lord would have us do. So 
much so, that they who have received it, are said 
to " know all things," and " they need not that 
any man teach them." The mind becomes great- 
ly illuminated, the spiritual eyes opened to behold 
wondrous things out of the law of God. What 
was dark and obscure before, appears now clear 
as the noon-day sun. As they pass along, every- 
thing appears so plain, they can have nb doubt 
what to do. The thing to be done is right before 
them as it were, beckoning them on, and when 
that is accomplished, the next to be done is just 
as manifest. To one thus enlightened, there is a 
natural order of events, so that one follows anoth- 
er without the l^ast clashing. If thrown into 
some unlooked-for emergency, the way, though 
hedged up with difficulties and dangers, when the 
moment arrives, is open, and one passes on, know- 
ino; and doing; the will of God. Under this unc- 
tion, there is a moral intuition by which one 
seems to know at once and without difficulty, 
what is the will of the Lord. He has no doubts, 
and he is amazed to see others hesitating and un- 
decided, while the way appears so clear and open 
to him. 



god's will known and done. Ill 

Wonderful knowledge ! amazing liglit ! And 
yet how easy it comes, and how strangely impart- 
ed! It serves us more satisfactorily than any 
knowledge acquired by the closest application, or 
by the most assiduous study. We feel a heart- 
felt delight in action, so well assured that we are 
doing those things well-pleasing in his sight. 
Can anything be plainer than that God has made 
provision for knowing his will from moment to 
moment, what that provision is, and who the chief 
agent in the accomplishment of this work ? Espe- 
cially is it so, under the present and last dispensa- 
tion of his grace, which is designed to be the per- 
fection or consummation of those means which 
God has been using for the redemption and salva- 
tion of the world. 



CHAPTEE IV. 

THE NEW COYENANT BLESSING. 

THIS BLESSING IS INCLUDED IN THE NEW COVENANT. 



(( 



Behold, the days come, salth the Lord, when 
I will make a new covenant with the house of 
Israel, and with the house of Judah. Not accord- 
ing to the covenant I made with their fathers, in 
the day when I took them by the hand to lead 
them out of the land of Egypt ; because they con- 
tinued not in My covenant, and I regarded them 
not, saith the Lord. For this is the covenant that 
I will make with the house of Israel. After those 
days, saith the Lord, I will put My laws into their 
mind, and write them in their hearts ; and I will 
be a God to them, and they shall be to me a peo- 
ple : and they shall not teach every man his neigh- 
bor — and every man his brother, saying. Know 
the Lord ; for all shall know Me from the least to 
the greatest. I will be merciful to their unright- 

112 



GOD'S WILL KNOWN AND DONE. 113 

eousness and their sins, and their iniquities will I 
remember no more." What could be clearer or 
more to the point ? This covenant was promised 
to His people of old, and to be fulfilled under the 
-present dispensation of His Spirit to the church. 
It is sometimes called the last days or latter days. 
We have no authority from the word of God to 
expect another dispensation ; the present is evi- 
dently the best, under which all the great and glo- 
rious things foretold by the prophets are to have 
their fulfilment. We expect changes, but not in 
the dispensation ; revolutions in the state of things 
under the same dispensation. The promise, then, of 
this new covenant belongs to our times, and Christ 
is waiting for its fulfilment in the faith and lives of 
God's people. Whatever is promised in this new 
covenant, belongs to our times, and if this is ful- 
filled we have the exact thing here contended for, 
'' I will put My laws in their minds, and write them 
in their hearts." Here is an allusion to the old 
covenant at Sinai written on stone. The new one 
is to be written on the mind and heart of every 
believer ; that is, the Spirit will make known the 
law or will of God to His saints, as He wrote the 



114 MILLENNIAL EXPERIENCE ; OR, 

law of Siuai on tables of stone for His ancient peo- 
ple. He will make the one as manifest and as 
clear as the other. He will not only teach the 
letter of the law as he did then, but also its spirit- 
uality, and give them the spirit of obedience to do 
it. In begetting in them the spirit of the law. He 
shows them the precept, and it is just what they 
love to do. There is no bondage in it. It is not 
a system of legal restraints, but one of most per- 
fect liberty. The manifestation of the will of God, 
and the spirit of obedience, are simultaneous and 
co-existent, so that you can hardly distinguish be- 
tween them. The law is no sooner written there 
than it is done ; thus the righteousness of the law 
is fulfilled in them who walk not after the flesh, 
but after the Spirit. This is the blessed privilege 
of those who live under the new covenant and 
share its blessings. It does not alter the case if 
many prefer to live under Sinai still, and tremble 
under the burning mount. There is a better in- 
heritance for the people of God. He offers to 
make a new covenant with them, that they being 
delivered out of the hand of their enemies, might 
serve Him without fear, in holiness and righteous- 



GOD S WILL KNOWN AND DONE, 115 

ness before Him all tlie days of their life ! They 
may have the law written in their hearts, the will 
of God manifested to them in all their future 
course. Who will neglect such a privilege or 
contemn such blessings ? 



CHAPTER V. 

THE PBOVISION PROVED BY BIBLE PRAYERS AND THEIR PROMISED 

ANSWERS, 

The prayer taught us by the Saviour Is directly 
in point. *' Thy will be done in earth as it is in 
heaven." How can the will of God be done in 
earth unless it is known ? The prayer itself im- 
plies that there is an arrangement made for mak- 
ing known the divine will, that God has provid- 
ed means for teaching us his will. This is done in 
heaven, and all bow before it. We are taught 
to pray that the same may be done in earth. We 
may suppose the dwellers in glory find no dif- 
ficulty in knowing what is the will of God ; being 
in a benevolent state, they know, as it were, intui- 
tively that will. It requires no laborious study to 
know it. Much in the same way we suppose God 
manifests his will to those who obey him, only it 
may be communicated through organs of clay. 
We cannot see how any one can take the ground 

116 



god's will known and done. 117 

that the Saviour ever designed this prayer should 
be answered, without admitting the doctrine we ad- 
vocate, that God makes known his will to those 
who abide in him in all their specific acts and vo- 
litions. As all must admit this to be an object of 
prayer, and if an object of prayer, the promises to 
prayer must all be applicable to this, and thus the 
very object is secured for which we are pleading. 
If asked in faith, the blessing is sure. ''K ye 
abide in me, and my words abide in you, ye 
shall ask what ye will, and it shall be done unto 
you." " If ye shall ask anything in my name, I 
will do it." Will any one deny that this is not a 
blessing to be desired of the Lord ? If it comes 
within the province of prayer, then it is an attain- 
able object. 

The notable prayer of Christ for his disciples be- 
fore leaving them, proves as much as this — '' that 
they all might be one ; as, thou. Father, art in me 
and I in thee, that they also maybe one in us ; that 
the world may believe that thou has sent me. And 
the glory which thou gavest me, I have given them, 
that they may be one, even as we are one. I in 
them, and thou in me, that they may be made per- 



118 MILLENNIAL EXPERIENCE ; OR, 

feet in one. " This perfect oneness with Christ, 
and this glory with the Father, implies this bless- 
ing, that is changed into the same image from 
glory to glory. 

The prayers of Paul are equally conclusive on 
this question. He prays for the thing definitely 
in so many words, that his brethren " might be fill 
ed with the knowledge of his will in all wisdom and 
spiritual understanding," and that they may be 
*' filled with all the fulness of God." Paul prayed 
for no impracticable object ; for that would have 
been trifling with God. He asked only for those 
things which God had provided for his children, 
and what they most needed. Again we are in- 
structed what to do if we lack this knowledge, and 

the instruction shows the existence of this very 
provision. " If any man lack wisdom, let him ask 

of God who giveth to all liberally and upbraideth 
not, and it shall be given him. But let him ask in 
faith." How could such a promise be made in sin- 
cerity, when no provision, such as we maintain, has 
been made in the kingdom of grace ? The prom- 
ise implies the largest provision, the most liberal 
prex)aration to meet all possible wants of the kind, 



god's will known and done. 119 

sucli as are perfectly consistent with the terms and 
conditions of the gospel given elsewhere. Truly, 
there is no lack to those who know the power and 
efficacy of prayer. 



CHAPTER VI. 

GOSPEL PRECEPTS REQUIRE IT. 

MANY or THE PRECEPTS OF THE GOSPEL REQUIRE THIS KNOWLEDGE. 

" Be ye therefore perfect, even as your Father 
which is in heaven is perfect." How could this be 
possible without a knowledge of his will ? Does 
God require us to obey, without making his will 
known ? Can a blind and unintelligent service be 
acceptable to the holy God ? If not, there must 
be provision in his kingdom by which all his obe- 
dient subjects may know his will, and delight in 
his commandments. 

'' Be ye holy, for I am holy." This is a similar 
requirement to the one we have just considered 
and involves the same principles. Can holiness be 
affirmed of a blind service or of a doubtful obedi- 
ence ? 

Take the law as epitomized by Christ ; '' Thou 
shalt love the Lord thy God with all thy heart and 

ISO 



MILLENNIAL EXPERIENCE ; OR, 121 

with all tliy soul, and with all thy mind, and with 
all thy strength." " Thou shalt love thy neighbor 
as thyself." How could this be possible unless one 
might know what this supreme love to God re- 
quires him now to do, and also what this impartial 
love to his neighbor required at his hand ? With- 
out some intelligent and wise apphcation of the law 
to our present circumstances, we are just as much 
without law as though the decalogue had never 
been written. We are in a quandary every mo- 
ment of our lives — we can neither turn to the right 
nor to the left. Thanks to a kind Father, we are 
not left in this state of suspense. The law itself 
recognizes every provision as existing, which we 
maintain. To love God with all the heart, implies 
only the exercise of the knowledge we possess in a 
given case. Knowledge is one of the elements of 
power by which our capacity is determined, or it 
is the measure of our responsibility. The will of 
God must then be revealed to our intelligence, to 
become the object of obedience. And as the gos- 
pel has made provision for its fulfilment, see Eom. 
viii. 3, 4, " That the righteousness of the law may 
be fulfilled in us who walk not after the flesh, but 



122 MILLENNIAL EXPERIENCE ; OR, 

after the Spirit," it will follow God makes known 
to all such, his will in the circumstances of respon- 
sibility where he requires them to act. 



CHAPTER Vn. 



ACTUAL ATTAINMENT 



Some of God's people have enjoyed this provis- 
ion, have had the will of God manifested to them 
while passing through their earthly pilgrimage. 
You perceive the argument here, is actual attain- 
ment. If it can be shown that one has attained 
this privilege, it needs no lengthy argument to 
show that others may, as the provisions of grace 
are free to all, especially under a dispensation 
where all the exceeding great and precious prom- 
ises of the Bible are to have their fulfilment. It 
would seem, then, that what has been done under 
unfavorable circumstances, can be done again un- 
der those more favorable. 

Our first case for illustration, we select from 

the earliest records of the world, one that lived 

and flourished in the infancy of our race, when 

there was no written word to peruse, and no re- 
splendent examples to follow ; when no gospel 

123 



124 MILLENNIAL EXPERIENCE; OR, 

was preached, no Christian ordinances were Insti- 
tuted, and when ungodliness and Infidehty attain- 
ed a fearful ascendancy over the world. Such an 
example at such a time must possess an extraor- 
dinary interest, and hold a lofty pre-eminence 
among the elect. The history of this saint is 
brief but comprehensive, short but full of interest. 
The life of Enoch was an extraordinary one, as 
well as his translation from earth to heaven. God 
signalized his extraordinary life with an extraor- 
dinary end. Let us see now, what his life teach- 
es us in respect to the subject under discussion. 
Gen. V. 22. " And Enoch walked with God after 
he begat Methusaleh three hundred years, and 
begat sons and daughters ; and Enoch walked 
with God and he was not, for God took him." 
Heb. xi. 6. " By faith Enoch was translated that 
he should not see death, and was not found, be- 
cause God had translated him ; for before his 
translation he had this testimony that he pleased 
God." 

The phrase, " walked with God," is descriptive 
of Enoch's piety, and In this respect distinguished 
from other saints. It denotes a most intimate and 



GOD S WILL KNOWN AND DONE. 125 

familiar relatlonsMp and intercourse with God in 
his earthly pilgrimage. No language could inti- 
mate a closer communion and fellowslilp. Their 
walk is together In the same path, and like two 
intimate and confidential friends, the thoughts and 
will of one are known to the other. Then, again, 
it is not an occasional interview and then a sepa- 
ration for a season, with an occasional meeting ; 
but it is continued for three hundred years, and 
then only transferred to another sphere, eternally 
perpetuated in glory. Can this language mean 
less than the privilege we maintain ? As he 
walked with God his will must have been mani- 
fest to him all along his pilgrimage ; such Inter- 
course could only exist where there was the clos- 
est union and affection. This Is evident from the 
testimony Enoch had. that he pleased God. And 
how could he please God without knowing and 
doing his will ? We are not informed how God 
manifested his pleasure In him otherwise than by 
his most extraordinary removal from earth to 
heaven. It might have been by the witness of 
his Spirit, or it might have been by some visible 
manifestations by which God showed his pleasure 



126 MILLE^^XIAL EXPERIENCE ; OB 

in his life and character, to his cotemporaries. 
By whatever means it was done, he gave Enoch 
the strongest assurance of his pleasure in him. 
Here, then, we have a notable example of God's 
manifestino- his will to one of his servants, throuo;h 
a long life, walking with him, and making his 
course and his end glorious, like the path of the 
just, shining more and more unto the perfect day. 
Our next case for illustration, is the shepherd 
boy, the sweet singer of Israel. His Hfe was a 
most eventful one ; often exposed to the greatest 
peril, requiring the greatest wisdom and resource ; 
demanding the utmost prowess and deUberation, 
and sustaining the highest responsibility. We 
rarely find him halting and doubting. Even 
when a fuo-itive in the kino;dom of Israel and his 
life hunted like the partridge of the mountain, and 
he is driven from hold to hold with his vagabond 
followers, he acts as one conscious of being guid- 
ed by an AU-wise but unseen Hand. His every 
step is marked out before him. He is no visiona- 
ry, but in every sense practical in his whole ca- 
reer. See him at Ziklag ; the camp is burnt, his 
wives and children are carried off captives, and 



gob's will known and done. 127 

Ms awn Immediate followers talk of stoning him. 
He encourages himself In God. Guided by his 
hand, he pursues the enemy, and recovers all. 
The same wisdom and power mark his whole ca- 
reer. If we attribute this to his native genius, we 
shall greatly err. The hand of God Is manifest 
everywhere, and It Is In this way that he Is pre- 
pared for every emergency. God says to him, 
" I have been with thee whithersoever thou hast 
walked." God guided his steps, so that It is not 
strange that it Is said of him, " And David behav- 
ed himself wisely In all his ways ; and the Lord 
was with him." He is anointed king over Israel, 
as the man after God's own heart ; as one who 
would fulfil all his will. We have the strongest 
testimony to this peculiarity in the character of 
David, where his great sin is mentioned as an ex- 
ception to the general rule, thereby endorsing it 
in other respects. " Because David did that 
which was right in the eyes of the Lord and turn- 
ed not aside from anything that he commanded 
him all the days of his life, save only in the mat- 
ter of Uriah the Hittlte." 

The testimony of God in respect to King Josiah 



128 MILLEISTNIAL EXPERIENCE; OR, 

is remarkable, proving the provision we maintain. 
" And like unto him was there no king before 
him, that turned to the Lord with all his heart, 
and with all his soul, and with all his might, ac- 
cording to all the law of Moses." This we have 
shown to be impossible, except as that law is ap- 
plied to us from time to time, so that we may 
know what it enjoins. If, then, Josiah thuc 
served the Lord, with all his heart, he must have 
been guided by the Lord. We do not propose to 
multiply cases, but select only a few for illustra- 
tion. 

The Hfe of Paul is convincing evidence of our 
proposition. How else account for that wonderful 
change, and his remarkable life. His whole 
course shows an abiding witness, a constant mani- 
festation of the divine will to his mind. There is 
no doubt or hesitancy in respect to his course. It 
is all marked out for him as clear as a sunbeam. 
The scenes of his life are chequered and varied, 
the world is his field, but he knows into what part 
he should go, and what is the work before him 
there. Amid perils of every kind, he passes along 
in perfect security, accomplishing the great work 



god's will known and done. 129 

to whicli he Is called. His testimony in respect 
to himself in this point is clear and conclusive. 
" For me to live is Christ." '' I am crucified 
with Christ ; nevertheless I Hve, not I, but Christ 
liveth in me, and the Hfe that I now live is by the 
faith of the Son of God." The idea conveyed 
here is that the life of Christ is lived out in his, so 
that he acts as Christ would in like circumstances. 
His life is completely identified with Christ. This 
is his whole course, and he says at its termination, 
" I have fought a good fight, I have finished my 
course, I have kept the faith." Can any one 
doubt how this was done ? The Apostle has not 
left us to surmise — " by the grace of God I am 
what I am." Thus, we have demonstrative proof 
that the will of God was made known to him in 
his whole Christian course, and it cannot be 
afi&rmed from his conversion to his death, that he 
ever did in a sino-le instance disreo-ard the will of 
God. You cannot put your finger upon a single 
act and say, there he disobeyed His will. It will 
be said in view of this case, well he might ; for he 
was inspired. The case of the beloved disciple is 
equally conclusive. Though a man of a different 



130 MILLENNIAL EXPERIENCE ; OR, 

temperament, tlie triumpli of grace Is equally con- 
spicuous and thorougti. All lils powers are 
brought under the control of the divine will, and 
they are constantly in most delightful harmony 
with it. " Herein is our love made perfect, that 
we may have boldness in the day of judgment." 
'' Hereby know we that we dwell in Him, and He 
in us, because He hath given us of His Spirit," 
(" For the life was manifested, and we have seen 
it, and bear witness, and show unto you that eter- 
nal life which was with the Father, and was man- 
ifested unto us.) That which we have seen and 
heard declare we unto you, that ye also may have 
fellowship with us, and t^uly our fellowship is 
with the Father, and with His Son Jesus Christ." 
The same objection may lie against this case as 
the former. And we have no particular objection 
against calling this the inspired state, if you will 
not be misguided thereby in its meaning. It is 
never worth while to be alarmed at names, and it 
is alwavs best to use such terms as convev to the 
mind most accurately the idea intended. K you 
mean by it that it is a state, not generally attained 
by the primitive church, and one not now attaina- 



god's will e::n^own and done. 131 

ble by the people of God, then we differ in ideas, 
and not in words merely ; for if the epistles may 
be regarded as giving us the true state of the 
church, they did generally attain this state. See 
the 6th and 8th chapter to the Romans — " But 
now being made free from sin, and become ser- 
vants of God, ye have your fruit unto holiness." 
See 1st Epistle of John. Again, " For God who 
commanded the light to shine out of darkness, 
hath shined into our hearts to give us the light of 
the knowledge of the glory of God in the face of 
Jesus Christ." It is useless to multiply quota- 
tions on this point as they are so numerous. 
They show most conclusively that this state was 
not confined to the apostles, to a few men who 
had what is generallv termed the Spirit of inspira- 
tion, but it belonged to the church in general, at 
the time when the promise of the Father began to 
be fulfilled to the Christian church. Great wis- 
dom and grace rested upon the whole body of be- 
lievers. Christians were led by the Spirit of the 
Lord, and they triumphed in God. We will illus- 
trate this view of the church mor^ clearly in the 
next chapter. 



CHAPTEE Vni. 
THE mille:n^nial pkoyision. 

IT IS THE PECULIARITY ESPECIALLY OF THE MILLENNIAL STATE, AND 
THEREFORE IT MUST BE A PROVISION IN THE KINGDOM OF GOD. 

" For the earth shall be filled with the knowl- 
edge of the glory of the Lord, as the waters cover 
the sea." What is the glory of the Lord ? 
Moses prayed that God would show him His 
glory. In answer to the prayer, God gave to 
him a manifestation of His character and attri- 
butes — Jie revealed to him His goodness. The 
moral perfections of God are His glory. What is 
then the knowledge of His glory ? It is not hear- 
ino; about it, or readino; the words written about 
it. No ! It is the knowledge of it in our own 
souls, it is having it manifested to us by His 
Spirit, revealing His will, making known His 
power and grace to us. If these ideas are not 
sufficiently definite and intelligible take an exam- 
ple. 

132 



god's will known and done. 133 

The Saviour generally illustrates truth in this 
way by parables, i.e. imaginary incidents, such as 
might or would be likely to occur, and one they 
would understand. We will endeavor to make our 
thoughts intelKgible by real cases. Almost the 
Bame words occur in describing the experience of 
the early Christians, as we find in this prophecy, 
predicting the triumph of Christ's universal king- 
dom. " For God who commanded the light to 
shine out of darkness, Jiath shined into our hearts to 
give us the light of the knowledge of the glory of 
God, in the face of Jesus Christ." They possess- 
ed this knowledge of divine glory, hence their expe- 
rience will give us the idea of the millennial state, 
and we have shown that the manifestation of the di- 
vine will was the peculiarity of Pentecostal days, 
when the promise of the Father was fulfilled in the 
outpouring of his Spirit upon the early disciples. 
And it characterized the entire movement of the re- 
generated and sanctified church. Under this bap- 
tism of the Spirit, they went forth to the salvation 
of the world. Then the millennial state is nothing 
more than to have this baptism of the Spirit general. 
^' The earth shall be fiUed," cfec. The earth is here 



134 MILLENNIAL EXPERIENCE ; OR, 

personified for its inliabitaiits, every one filled with 
the knowledge of the glory of God, young and 
old, all filled and each filled, Satan chained, this 
world the dwelling place of the righteous, and one 
halo of glory encircles the globe. Even the dis- 
tant vision of this glorious period, so enraptured 
the mind of Isaiah that he breaks forth in most ex- 
ultant lanD;uao:e : " For Zion's sake will I not hold 
my peace, and for Jerusalem's sake I will not rest, 
until the righteousness thereof go forth as bright- 
ness and salvation thereof as a lamp that burneth, 
and the Grentiles shall see thy righteousness, and 
all kings thy glory." As the apostolical prophet 
looks, he sees them gathering from every point of 
the compass and he cries out, " Arise, shine, for 
thy light is come, and the glory of the Lord is 
risen upon thee." " Who are these that fly as a 
cloud, and as the doves to their windows ?" The 
world know the will of God and they do it. The 
prayer so often made is at length fully answered — 
the will of God is done in earth as it is done in 
heaven. What a day ? No one shall say now, 
" know the Lord." The day of Pentecost was 
but a fore-taste — a fore-shadowing of what is to 



god's will known and done, 135 

come — a specimen- view by whlcli to form our 
ideas of the mlllemilal state. And whj may we 
not look for many more such manifestations of 
glory before the glorious day shall be ushered In, 
amid the songs of the redeemed. Those who be- 
lieve in this golden age of the church, do not 
believe this state of things is going to be brought 
about at once. Some tntIU begin to understand 
this provision of the gospel and embrace it. 

Others will hear of the clusters of the goodly 
land, and they will enter in and possess them. 
Thus the leaven of righteousness wUl spread from 
church to church, from district to district, from 
country to country, and from continent to conti- 
nent, tiU the ends of the earth shall see the salva- 
tion of God. In all this there is no new provision 
in the kingdom of Christ ; the church has only 
come up to its high and blessed privileges. The 
promised land lay before her centuries, and yet 
she had not faith to enter it. And so she has 
wandered about In the wilderness of Sin, till gen- 
erations after generatlonb have perished, without 
entering this Canaan of blessings. Must another 
generation die without the borders ? You blame 



136 MILLENNIAL EXPERIENCE ; OR, 

the unbelief and stupidity of God's ancient people, 
in not entering the promised land, and yet here is 
a land promised the church, richer than ever Ca- 
naan Tras, and entered by the simple exercise of 
faith ; not by any long and wearisome pilgrimage, 
and yet you will not come in and enjoy the prom- 
ised rest. Strange inconsistency ! Nothing can 
be clearer than that the provision is made where- 
by you may know the will of God and walk in 
the light and glory of the Lord, if you will but 
embrace it. We have the blessings and glory of 
the millennial age held out to us. Do you doubt 
it ? * Tell me what blessings are promised to them 
in that age, which are not to you in this. To see 
how many talk and act on this subject, you would 
almost suppose we were to have another Saviour 
hung on the cross, the dispensation of another 
Spirit before the millennium would dawn. And 
yet here we are, with all the privileges and glory 
of the millennial year upon us, languishing ; the 
church famishing, surrounded with all the rich 
luxuries of heavenly grace, and praying for a fu- 
ture millennium, when she turns her back disdain- 
fully from the very blessing? she is coveting, and 



god's will known and done. 137 

complains for the want of a morsel to appease her 
hunger. You want the millennium, while you 
will not let it come into your own heart, and kin- 
dle up the fires of Divine love ! What inconsis- 
tency ! What change are you looking for in the 
dispensation of mercy, ere that happy day dawns 
upon the world ? Remember God giveth not his 
Spirit by measure. He Is more willing to give 
it, too, than we are to give good gifts to our chil- 
dren. It is not owing, then, to illiberality on the 
part of God. The blame, the whole blame is laid 
right at your door. And shall your unbelief lon- 
ger stay the blessing and shut out the dawning 
light of the world's jubilee ? Shall the church 
stand gazing and watching for the light of earth's 
prospective redemption, while she rejects the very 
provision which shall constitute the strength and 
glory of millennial ages ? 

It is evident that God has had His mind very 
much upon this completeness and fulness of re- 
demption in the whole history of the world. We 
find it included, and made most prominent in the 
covenant which God made with Abraham : " And 
in thy seed shall all the nations of the earth be 



188 MILLENNIAL EXPERIENCE ; OR 

blessed." This is certainly a kindred prophecy 
with that found in Hab. ii. 14, of similar import, 
and of equal extent. Though quite remote in 
their dates, they possess the same general charac- 
ter, and show that this prophecy is no new thing 
in the counsels of eternity ; that God has had His 
mind set upon it. 

The renewal of the same covenant with Isaac 
and Jacob confirm the same view. The oath and 
promise are repeated to them in about the same 
language. As His heart was set upon its accom- 
plishment, so He would have His people keep the 
same thing in mind from generation to generation 
till its full realization. He alludes to the same 
through all His dealings with His ancient people. 

See the confirmation of the same to Moses. 
" But as truly as I live, all the earth shall be filled 
with the glory of the Lord." This promise was 
renewed to Moses under peculiar circumstances. 
The children of Israel had sinned and greatly dis- 
pleased the Lord, and He was about to destroy 
them ; Moses interceded, and prevailed, and the 
Lord repeats this glorious promise, as though His 
heart was inflexibly set upon the execution of His 



GOD S WILL KNOWN AND BONE. 139 

declared purpose, and notWng could turn Him 
from it. 

It is the burden of all tlie prophecies. Isaiah 
dwells more upon the golden age of the world 
than any other of the prophets. Section after 
section of his prophecies are devoted to this topic. 
When he rebukes the sins of the nation, he cannot 
forget the final triumph of the church. " And all 
the ends of the earth shall see the salvation of God." 
'^ And he shall see the travail of his soul and be 
satisfied." Such an expectation has doubtless been 
shared, more or less, by the whole world. Even 
pagan nations have their golden age in prospect ; 
they anticipate the good time coming. Their 
hopes and expectations have had their origin in 
these repeated promises and prophecies found in 
the sacred word. The same is confirmed by the 
commission which Christ gave to His disciples. 
" Go ye into all the world, and preach the Gospel 
to every creature." Here the practical fulfilment 
of these prophecies begins in this glorious commis- 
sion. The command is as broad as the promises. 
Its fulfilment is referred to the promised agency 
of the Holy Ghost. Most clearly it is the design 



140 MILLENNIAL EXPERIENCE; OR, 

of God to reinstate man in tlie image of God lost 
by the fall, and fill his soul with inexpressible 
glory. 

May God raise up some Joshua to lead forth 
the sacramental hosts of God's elect into the pos- 
session of their long neglected but promised home, 
where the sun shall no more go down, nor the 
moon withdraw its light ; for the Lord shall be 
their everlasting light, and the days of their 
mourning shall be ended. And they shall all be 
righteous, and inherit the land forever ; for God 
has said to the daughter of Zion, " Behold thy 
salvation cometh, behold his reward is with him, 
and his work before him. And they shall call 
them the holy people, the redeemed of the Lord." 
We trust God is not without witness even in this 
day, and that the leaven of a full redemption is 
already extending through the church. 



PART III. 

THE CONDITIONS OF SECURING THIS PROVISION, 

OR THE STATE OF MIND NECESSARY TO THE 

FULFILMENT OF THESE PROMISES. 

It will be seen that most of the promises on this 
subject have prefixed to them certain require- 
ments or conditions, upon the performance of 
which, the thing promised, will be granted. We 
have no reason to expect the knowledge of God's 
will without this. We are not to suppose that 
God thus manifests his will to all. Of what use 
to manifest it to the impenitent in this way, while 
they are living in the open and continued viola- 
tion of the known requirements of his word. 
They refuse obedience to its plainest precepts. 
What then could be the object in applying the 
law to all the minute circumstances of life, when 
every precept is disregarded and all the counsels 
of heaven contemned ? Certainly there could be 
none, except to amioy and tantalize. No travel- 

141 



142 MILLENNIAL EXPERIENCE ; OR, 

ler would want a guide in whom lie liad no confi- 
dence to go before him, and continually tell him 
where to place his foot. It would be not only- 
useless, but the greatest annoyance possible. It 
would be infinitely worse than darkness itself, es- 
pecially if the traveller was not aware of the dark- 
ness. They love darkness rather than light be- 
cause their deeds are evil. Thus they are spoken 
of as blind, not seeing the light, and their way as 
darkness, not knowing at what they stumble. In 
such a state, how little do men know of the will 
of God, other than that found in the written 
word, and the meaning of that is not half compre- 
hended. Even the Bible is a sealed book to 
them, and the book of divine providence is equal- 
ly unintelligible. Thus they are liable to fall into 
any error. 

Again, we need not suppose that he manifests 
his will equally minute and clear to all his chil- 
dren. God economizes his lio;ht and o;iyes it where 
it will be improved. If he did, in many instances 
it would not be understood. To comprehend his 
will we must possess the spirit of obedience, or 
be in the same state as the Spirit that dictated 



god's will known and done. 143 

the word or manifests his will. Hence, we can- 
not suppose God would manifest his will as clear- 
ly or as minutely to a wanderer or backslider as 
he does to an obedient child. Like the impeni- 
tent, he is living in open violation of the known 
will of God. Why should he then continue to 
mark out each step, while disobedient he will not 
take the first one pointed out to him ? Not unfre- 
quently he leaves him to wander, groping In dark- 
ness at noon-day, till by-and-by he finds himself 
stumbling, plunging Into pitfalls and entangled 
among briers and brambles, yes, till he even gets 
into the horrible pit and miry clay. When he 
finds himself here In this helpless and hopeless 
condition, and when he asks for help, his Father 
is not far off — he comes to his rescue. This child 
now feels the need of divine guidance, as he never 
did before ; his wanderings have taught him the 
folly and wickedness of relying upon his own re- 
sources, and evermore he leans upon the arm of 
God. Reasons enouo-h will suo-crest themselves to 
any mind interested on this subject, why God 
should not manifest his will equally minute and 
clear to all his children. Hence he has annexed 



144 MILLENNIAL EXPERIENCE ; OR, 

f his promises of making known lils will, certain 
conditions which must be complied with. If we 
would secure the favor. We proceed to show 
upon what this great blessing of heaven hangs. 



CHAPTEE I. 

SELF-RENUNOIATION OR SELF DENIAL IN THE TRUE SORIPTURK 
MEANING OP THE TERM. 

Self-denial is a condition of salvation, and cer- 
tainly it must be so to a constant realization and 
manifestation of the will of God to the soul. "' If 
any man will come after me let him deny himself 
and take up his cross and follow me. For who- 
soever will save his life shall lose it ; and whoso- 
ever will lose his life for my sake, shall find it." 
It will be seen here that self-denial is not used in 
the restricted sense, as it is usually understood ; 
but it means the complete renunciation of self for 
Christ. The interests of Christ's kingdom be- 
come paramount to every other. Whoever makes 
himself or his own interests chief, shall lose what 
he seeks ; while he who denies himself, and gives 
up his interests as the chief object of pursuit, and 
devotes himself wholly to Christ, shall find the 
very thing the other loses. Self-denial here can- 

146 



146 MILLEJv^NIAL EXPERIENCE ; OE^ 

not mean less than the complete renunciation of 
self. Nor is this a doctrine confined to this pas- 
sao-e alone. It is acknowledo^ed throuo:h the 
whole ^yord of God. '' AVhosoever he be of you 
that forsake th not all that he hath, cannot be my 
disciple." " If any man come to me and hate not 
his father," &c. "Charity seeketh not her own." 
This is the characteristic of the love which the 
law and gospel require. It requires the complete 
subordination of one's own interest to the highest 
interests of the universe. As God is infinite, his 
well-being and happiness must be infinitely great- 
er than that of any number of finite beings, and 
hence they should be chosen in preference to all 
others, and no one can be accepted of God unless 
he does it. God must continue to frown upon 
every one who lives for himself whatever else 
may be true of him. In this state he cannot 
claim the fulfilment of a single promise in the 
Bible. The awful threatenings of God's word lie 
against him, and he is in danger of eternal fire. 
His way is darkness and he knows not at what he 
stumbles. 

In securing the promises of God, there must be 



god's will known and done. 147 

a complete renunciation of self. All self-interest 
must be abandoned in the consecration of our- 
selves to Grod. And when we say this, we do not 
mean that we must be indifferent to ourselves or 
to our interests. This if we should try, would be 
utterly impossible, and it would be plainly contra- 
ry to the word of God. " Thou shalt love thy 
neighbor as thyself." This requires you to love 
yourself; to be indifferent, therefore, to your own 
Interest would be in contravention of the law of 
God. Disinterested benevolence is not uninterest- 
ed benevolence ; it does not imply indifference to 
yourself, but it does mean that you subordinate 
your interests to the general welfare. Yours are 
part, indeed a very small part of the whole, and 
to be regarded according to its value In the great 
scale of universal being. 

The interest of the whole may be represented 
by a globe, and your own by a particle in that 
globe. The selfish man lives mainly for that par- 
ticle, disregarding the Avorld of interest, to be se- 
cured ; wliile the benevolent man devotes himself 
to secure the whole world of blessedness, and In 
doing so lie secures his own, as his is a particle in 
the whole. Included In it. 



148 MILLENNIAL EXPERIENCE^ OB, 

Hence, when we speak of self-abandonment, 
self-renunciation, self-crucifixion, we mean the 
complete devotement of ourselves to the highest 
good of universal being, instead of making our 
own interest the great object of pursuit. We be- 
come, indeed, dead unto self, but alive unto God. 
Self is no more the ruling motive ; the love of God 
constrains. 

Self-will is renounced in respect to all matters. 
We can say in truth, " Thy will be done," both 
in relation to ourselves and to others. There is 
often here a severe struggle. People often want 
to direct their own matters, either because they 
think they know best what is good for themselves. 
or because they fear God cannot manage them. 
They seem to be beyond His control, and so they 
must take them in hand, and perhaps do the work 
more summarily. Perhaps God's vengeance 
comes too slow, and so they must repay. In dis- 
posing of themselves for the future, they want a 
voice in it, and so in respect to their friends. 
Here is a plain want of confidence in God's abil- 
ity, or in His disposition or knowledge. They 
cannot have light, the will of God is dark to them. 



god's will kts^own and done. 149 

They walk always blindfolded, all tlie while fear- 
ing what will be next, no more controling their 
own course than though they were perfectly sub- 
missive ; for God is at the helm after all, notwith- 
standing their effort to get hold. Here is the dif- 
ficulty with many ; they can never know the will 
of God while they have this self-will. They must 
first say in truth, " Thy will be done." When 
this is done, how soon the law appears written 
upon the tablet of the heart. They are not now 
all the while troubled about the providence of 
God. They bide them with the greatest delight. 
They see God working in all the events around 
them, and they rejoice. Like a child, who has 
full confidence in his parent, he is perfectly satis- 
fied to have God direct the whole. It is not an 
effort to be willing to have God do as He will, 
but a great satisfaction that it is so, and he would 
not have it otherwise. All this trying to be sub- 
missive is no submission at all ; it is really a state 
of rebellion where self-will would like to rule, but 
it lacks the power, and so it has to succumb. 
Great submission that ! In the other case there 
is a quiet joy, or great delight, that God reigns. 



150 MILLENNIAL EXPERIENCE ; OR 

It Is not a made state, a de-ermined effort, but a 
spontaneous motion of the mind ; It seems a kind 
of natural outgoings of the heart. Payson tells 
us he never knew what happiness was till he lost 
his will. No wonder, In such a state there Is a 
.perfect fellowship and reciprocity between the 
divine mind and It ; there Is a constant manifesta- 
tion of God's will to the soul, and therein It re- 
joices with joy unspeakable and full of glory. 
Come what will, the spontaneous expressions of 
that heart is, "It Is the Lord, let Him do as 
seemeth Him good." " The Lord gave, and the 
Lord hath taken away, -and blessed be the name 
of the Lord." 

HOW EASY BONE. 

There was one, who had been a member of the 
church for years, but her love had waxed cold, 
and the evidences of her acceptance with God had 
become greatly obscured. She had come Into a 
discontented frame of mind, where she found great 
difficulty in reconciling the benevolence of God 
with His providence. In her distrust and bllnd- 
uess, many things appeared strange and unac- 



MILLENNIAL EXPERIENCE ; OR, 151 

countable ; the way seemed to her truly one of 
darkness. The children, to whom she had given 
existence, should they become angels before the 
throne, or go down to blackness of darkness for- 
ever? Were they to take their chance in the 
world, to be saved or lost with the millions gone 
before them ? Her mind recoiled from her posi- 
tion. Every admonition, every message of divine 
truth seemed intended for her, and yet her path- 
way grew darker and yet darker; faithless, dis- 
trustful, the Saviour could not show her many 
mighty works because of her unbelief. 

Uncomfortable, restless, disaffected, she began 
to mistrust the difficulty was with herself, in her 
own heart, that she was unreconciled to God. 
She became clearly convinced, as conscience made 
her aware of her situation, that there was a state 
of Christian experience she had never known, 
where all the faculties of the soul were in delight- 
ful harmony with each other, and all in harmony 
with God, where one no longer tried to submit, 
and to be resigned, or tried to believe and love 
God, but where confidence and love were the spon- 
taneous outgushings of the heart. Impressed with 



152 MILLENNIAL EXPERIENCE; OR, 

these thoughts, she left the house of God one night 
with the solemn purpose to spend the night in 
prayer to God for the realization of this fulness 
and completeness in Christ. Scarcely had she 
fallen upon her knees, before the Saviour began 
to pour the waters of life into her soul. Her 
'^ peace began to flow as a river, and her right- 
eousness as waves of the sea." She ceased her 
supplication as she began to think, " Why, this 
is the very thing I was going to pray the whole 
night for, and God has literally fulfilled His 
promise to me, — before they call I will answer." 

Her entreaties were thus early turned to praises 
and thanksgivings, and her unspeakable triumph 
told how blessed It was to trust in Christ. All 
her former complaints and questionings were 
gone. She could now rejoice in the arrangements 
of God, whereby her children were to take their 
chance under the moral government of God — 
mighty as the interests were, which were at stake, 
and great as was the question submitted to them. 

The commitment of herself with every other 
into the hands of a faithful Jehovah, became her 
great delight, and her triumph in God was not 
short, but abiding and constant. 



god's will known and done. 153 

Oh I " who would live thus remote from their 
God, when faith and trust in a covenant Saviour, 
are but the keys given to introduce the Christian 
to a heaven begun on earth. 

All self dependence must be abandoned. Not 
unfrequently the severest struggle occurs at this 
point, and thus the life of self is greatly prolonged 
in this way. It seems like abandoning salvation 
altogether. They must struggle to have any hope. 
They imagine it is by some desperate effort they 
are to enter the kingdom of heaven. What ef- 
forts are made to get feeling ; their hearts are hard 
and they try to soften them. But they find them 
more hardened still, after all their efforts. They 
cannot bear the idea of dying here, and so they 
make another effort, only to meet another defeat. 
Again they arouse themselves, more resolute than 
ever, to break into the kingdom of heaven, but 
alas, the onset has only rebounded upon them- 
selves. It begins to seem as though death was in- 
evitable. Everything upon which they have 
heretofore relied has failed them ; they have it all 
contrived how they were going to be converted, 
what means they would use, and what they would 



154 MILLEXXIAL EXPEEIEXCE ; OR, 

not. The last thing is tried, and fails ; every ray 
of hope seems vanishing. One only thing remains 
to be done, and this I am sure thev never thouo-ht 
of doing, and that is, to give up all hope in them- 
selves. And yet how can they help doing it when 
evervthinor done has onlv rendered their state the 
more desperate ; every means has been tried, and 
failed. ^Yhat now ? Can he cling to himself 
any longer ? He lets go the last twig, and falls 
into the outstretched arms of infinite love. Here 
is a complete abandonment of self. Not the least 
particle is retained in this act. Self dependence is 
wholly renounced. Here the confession of his 
lips, " If anything is done in my case, Lord, thou 
must do it all thyself." " Whosoever he be of you 
that forsaketh not all that he hath, cannot be my 
disciple." This is conversion, and is not the doc- 
trine of self abandonment, most clearly and prac- 
tically taught here ? 

If this is so palpably true in justification, is it 
not as true in sanctification ? If in the first act of 
the renewed man, is it not as true in every sub- 
sequent act, in the continuance of the spiritual life ? 
Is not Christ just as much the Finisher of our 



god's will known and done. 155 

faith as the Author ? If the convicted sinner is 
often exceedingly reluctant to give up this de- 
pendence, some professed Christians are not less 
so. They seem to forget the lesson so impressive- 
ly taught them in that first act of faith. When 
they have once secured the hope of forgiveness, 
they sometimes begin to think that they can main- 
tain the spiritual life by the performance of Chris- 
tian duties. Instead of perpetuating the begun 
life, by continued self abandonment, (the only way 
in which it can be sustained) they now resort to a 
system of works. A good exhortation, or a fer- 
vent prayer greatly elevates them. A little self- 
denying work, gathering in wanderers into the 
Sabbath school, clothing the naked, providing for 
the orphan, or giving a few scanty morsels to the 
hungry, greatly encourages their hopes ; they feel 
pretty sure of the heavenly prize, so long as they 
can be doing something. They work ofr life, and 
not from life, they worh to live^ but do not live to 
worh. They work to get faith, or to keep it, but 
do not work from faith. They do not seem to 
know what it is to cease from all self-dependence, 
and have Christ work in them, and have their 



156 MILLENNIAL EXPERIENCE ; OR, 

works the fruit of a life-giving and energizing 
faith. If they did, they would not have to keep 
fanning the expiring embers of their own fire, 
they would find a fire all the while burning in 
their very bones, and moving them to act. 

In this state thev have httle or no consolation, 
but little or no light, often perpetual darkness. 
They know not the will of God as they pass along 
in their pilgrimage, nor can they know it while 
thev live the life of self, anv more than the sinner 
can find j9eace, till he gives up his self-dependence. 
In this state they are wont to rely very much upon 
their resolutions and the principal events in their 
lives are resolutions made, and resolutions broken, 
in one unending series, renewed again and again, 
and broken ao;ain and ao-ain, all throuo;h life. 
When conscious of their wretchedness, they mul- 
tiply their duties, increase their devotions, re- 
iterate their confessions, and renew their vows 
with little or no improvement ; they grope their 
way along in darkness and doubt, living in a 
strange kind of suspense between hope and fear. 
TThv, this is the natural life under the name of 
the spiritual, the life of self-dependence under the 



god's will known and done. 157 

semblance of self-abandonment. As in the first 
act of the second birth, there was the death of 
self, so in the continuance of the new life, there 
must be self-crucifixion ; deadness to the world. 
All self-dependence is abandoned. You then no 
longer try to keep yourselves, or depend upon 
your works or resolutions. But you expect God 
to keep you, and fulfil all his gracious promises to 
you. " Commit the keeping of your souls unto 
God in well doing, as unto a faithful Creator." 
You are not all the while apprehensive that God 
is going to leave you ; you expect him to keep 
you perfectly. " According to your faith be it 
unto you." Christ comes in and dwells with you. 
Hear the language of self-abandonment, " I am 
crucified with Christ ; nevertheless I live, yet not 
I, but Christ liveth in me, and the life which I now 
live is by the faith of the Son of God." Saul of 
Tarsus does not live, he is dead, self is crucified, 
and now Christ is the life of his soul. He lives 
with God and enjoys the manifestations of his will. 
How easily the spiritual life flows on like our nat- 
ural life, without an effort. Here is perfect har- 
mony between God and the soul, having fellowship 



158 MILLENNIAL EXPERIENCE ; OR, 

with the Father, and with his son, Jesus Christ. 
So identical is the will of the one with the other, that 
you cannot distinguish between them. " Ye are 
dead, and your life is hid with Christ in God." 
" Xow if we be dead with Christ, we believe that 
we shall also live with him." " Likewise reckon 
ye also yourselves to be dead indeed unto sin, but 
alive unto God through Jesus Christ our Lord." 
And so is much of this sixth chapter to the Ro- 
mans. Nothing less tl^n an entire renunciation of 
self-dependence can be meant, and the enthrone- 
ment of God in the heart, where self before had 
sway. This is the baptized state, where they are 
filled with a knowledge of his will in all wisdom 
and spiritual understanding. This self-crucifixion, 
this self-abandonment is one of the conditions then 
of knowino; the will of God or walkino- with him. 
We must relate a case here to illustrate this 
idea. Assisting a pastor in a work of grace, a 
few years since, at an early date I was made ac- 
quainted with the peculiar state of one of his 
members, and requested to see her as soon as con- 
venient. Said he, " She is one of the most active 
and useful members of my church, always getting 



god's will K^srowis^ and done. 159 

children Into tlie Sabbath school, but she has no 
hope. We have done what we could to help and 
encourage her, but she remains In the same dark 
state. Being In the deacon's family It was but a 
short time before I met her. She was Indeed 
without hope, the very worst case of chronic de- 
spondency. We endeavored to awaken hope by 
presenting some of the promises, but she was sure 
to turn them around till she found a dark side. 
This did she again and again. At length we 
found a promise which we supposed she could not 
pervert, being so well fitted to her state. " Who 
is among you that feareth the Lord, that obeyeth 
the voice of his servant, that walketh In darkness, 
and hath no light ? let him trust In the name of 
the Lord, and stay upon his God." You per- 
ceive, an extreme case of despondency, and hath 
no light 1 Such was hers, and will she not lay 
hold upon this gracious promise ? We waited for 
an answer. " It does not mean me, for I do not 
have a filial fear, nor do I obey the Lord." She 
found the dark side and there was no such thing 
as getting her away from It. We then presented 
the Invitations of the Saviour without the least 



160 MILLENNIAL EXPERIENCE ; OR, 

apparent effect. She had been connected with 
the Holvoke Female Seminary, then under the 
care of Miss Mary Lyon. While here, her friends 
felt a strong sympathy for her, compassionating 
her case, and doing what they could to relieve her, 
without the least effect. Said she, "I am a mem- 
ber of the church, but I have no right to belong 
to it." ' How came you to join it ? ' Said she 
'' I was in this same anxious and dark state of 
mind, without any help, and some of my Chris- 
tian fi'iends thought if I would only go forward 
and do my duty, and join the church, I should 
get light ; and so I did, but it has never been any 
different with me ; and I do not pretend to go to 
the communion, for I have no right to consider 
myself a Christian. TThen you invite the people 
of God to remain for prayer, and the anxious to 
retire to the lecture-room for conversation, I go 
with them, as the most fit place for me." Here 
she remained for some days, attending inquiry 
meetings without the least apparent benefit. At 
leno-th, one nio^ht after the everlastino^ covenant 
had been presented to the congregation, in which 
it was shown that God had pledged himself to see 



god's will kxown and doxe. 161 

the coYenant maintained ; that It did not depend 
upon us but upon liis word and power, she retired 
as usual to the lecture-room. As we came to her, 
we inquired, ''How is.it with you, to-night?" 
" A dreadful load has been rolled off from my 
back." 'How so?' "Why," said she, "I 
have been acting all this while just as though sal- 
vation depended upon me, and it does not seem as 
though I had taken one step. But now I learn it 
depends upon God, and I can trust him." Here 
she was completely delivered from her bondage, 
triumphing in God with all her heart. Nor did 
her triumph stop here. Her peace flowed on as a 
river, and her hope remained bright as the morn- 
ing. 

Before we leave this point, there is one other 
thought of some importance to all who would be 
crucified with Christ. It is this. Who shall per- 
form this act of crucifixion whereby one becomes 
dead unto self? If we err not, a mistake is some- 
times made here, by those who long for this high- 
er life. They cherish the life of self by choosing 
the time and the instrument by which this shall 
be done. There can be no doubt but every one 



162 MILLENNIAL EXPERIENCE ; OR 

sustains a fearful responsibility in this matter, and 
in an important sense it is a voluntary death. 
But some want to be their own executioners, to 
decide when and how they will die. Here is self 
in this very act, and this must be crucified. It 
would seem, then, that some one else will have 
to take this work into his own hands ; and who 
shall it be but he who knows best how, most ef- 
fectually and most easily to accomplish it ? It 
may take some time longer than you would prefer 
to crucify every form of selfishness, and then it 
may expose you to some mortifications which you 
would avoid, and may cost some sacrifices which 
you could hardly make. You may not have 
counted the cost, you have thought it might re- 
quire a few twinges of pain, a few agonizing de- 
sires, and then you would burst forth into a re- 
gion of perpetual sunshine and joy. Remember it 
is crucifixion we are speaking of, the most painful 
and excruciating of all deaths. But, you say, I 
did not suppose we were going to be brought into 
this state by suffering ; through self-torture, as 
penance is performed, by afflicting the body for 
the good of the soul. True ; but in some sense it 



god's ayill known and done. 163 

must bear some analogy to the idea, or the term 
would not be used. It is tlie death of self. 
Death is not always so easy. By these analogies 
we would not have you infer that self-renuncia- 
tion must be a long and painful thing. But sim- 
ply that you should at once give the work up to 
God and have him direct the whole ; that there 
should be no harboring self by desiring to direct. 
Let God have the complete disposal of yourself. 
Suppose it were left to you, it is not at all proba- 
ble you would begin the work right ; you would 
just as likely as not begin at the wrong end, and 
not touch that which would need the pruning- 
knife most. People are generally not aware 
of their most darling idols, or of their most easily 
besetting sins. They would find every other 
one first. How needful the whole work should 
be committed to him that judgeth righteously. 
Then again it is the only way in which it can be 
effected. So long as one chooses for himself the 
time and means of self-crucifixion, there can be 
none. Self survives the cross, and outlives death. 
How blessed then, to say in the heart, '' Not my 
will, but thine be done." You now lean upon an 



164 MILLEXXIAL EXPEEIEXCE ; OR, 

Almicrhtv arm. and God works in vou both to will 
and to do of liis good pleasure. You have no life 
to support, as it all comes from God. Tlie true 
doctrine of dependence is the life of the church, 
and she will never have any permanent Hfe till 
she abandons her own righteousness and life for 
the riofhteousness and life of God. 



CHAPTEE n. 

THE LIVING SACRIFICE, OR ENTIRE CONSECRATION TO GOD. 

" I beseech you therefore, brethren, by the mer- 
cies of God, that ye present your bodies a living 
sacrifice, holy, acceptable unto God, which is your 
reasonable service. And be not conformed to this 
world, but be ye transformed by the renewing of 
your mind, that ye may prove (or know) what is 
that good and acceptable and perfect will of God." 
We have quoted the whole of this, as it so fully 
presents the substance of what we have to say in 
this chapter. We have an objective view of en- 
tire consecration, here, under the form of an altar 
and sacrifice. Most of the terms employed are 
sacrificial — such as a Jew would use in describ- 
ing his sacrifice. The word "present," (which 
literally means, cause them to draw near^ is the 
word used to denote the act of bringing or pre- 
senting the animal to be sacrificed before the al- 
ios 



166 MILLENNIAL EXPERIENCE ; OR, 

tar. The term " bodies " Is of the same charac- 
ter, offered by a Jew in sacrifice, and is equiva- 
lent to ourselves or our entire being. Our bodies 
here include all there is of us, — body, soul and 
spirit. When they are laid upon the altar, the 
saci^ifice is entire, vr anting nothing. But there is 
an interesting point of difference between the 
Christian sacrifice and that of a Jew. His sacri- 
fice is a living one ; a body animated by a 
living spirit, with an intellect, sensibility and will 
enlisted for God, with feet swift to move at the 
call of duty, with hands ready to act when re- 
quired, and with lips prepared to speak forth the 
praises of the Lord. Not a dead one, to burn and 
fill the temple with its odor ; no, a living one, to 
send its fragrance through the earth, to perfume 
by its hallowed influence, the valley and the 
mountain. 

In this consecration, there must be no reserve. 
Whatever word expresses the act, it is understood 
that the whole heart is in it. If it is faith, " if 
thou belie vest," then it must be " with all thy 
heart ;" if it is conversion, or submission, or re- 
pentance, to be acceptable, it must be with the 



god's will kxown and doxe. 167 

whole heart. " Ye shall seek me and find me, 
when ye shall search for me with all the heart.'*^ 
Keeping back a part, vitiates the whole. Some 
have supposed there might be some reserve, and 
still the sacrifice be accepted. Such an impression 
certainly never came from the word of God. To 
be accepted, one must come with all the sincerity, 
earnestness, and strength which the perceived im- 
portance of the object demands. If there is any 
lack of either, the consecration cannot be accepted. 
It requires all the power and light which you pos- 
sess at the time. In the act, you recognize the 
principle that you are not your own, that you are 
bought with a price. Such a consecration ex- 
tends to all that we are, and to all that we have. 
We give God the undivided affections of our 
hearts, and the exclusive service of all our powers. 
We yield ourselves up entirely to be guided and 
controlled by his will. It is at this point when we 
have put forth, with all the energy and sincerity 
of our being, the unalterable determination, rely- 
ing upon the grace of God, that we will be 
wholly his, that he accepts the sacrifice, and owns 
us his. His language is, '' Come out from among 



168 MILLENNIAL EXPERIENCE ; OR, 

them, and be ye separate, saith the Lord, and touch 
not the unclean thing, and I will receive you, and 
will be a Father unto you, and ye shall be my 
sons and daughters, saith the Lord Almighty." 

This consecration should be made once for all, 
not to be revoked. It is an everlasting sacrifice 
which you lay upon the altar, never to be taken 
off. What would a Jew have said if the one mak- 
ing the sacrifice, had come in and taken oflF a part 
of it from the altar ? Said ! he would have cried, 
sacrilege ! sacrilege ! Thus in making the living 
sacrifice and laying your bodies upon the altar, it 
should be done with the purpose and expectation 
never to take them oflF. They are henceforth 
wholly the Lord's, no part to be used for your own 
selfish ends. We wish to illustrate this idea with, 
a case which has come under our own observation. 

THE PASTOR. 

He entered the ministry amid revival scenes, and contin- 
ued in them with but little interruption for four or five 
years ; laboring in some of them only a few weeks, and in 
others for months. In several instances, beginning with the 
interest, and attending the revival through all its different 
stages from its rise to its declension. He always felt that the 



gob's will kxown and done. 169 

declension was unnecessary, that there was no reason why 
Christians should lose their interest in the work, and neglect 
their efforts to save the lost. It was his custom, under these 
circumstances, to preach from such texts as the following, 
" Why should the work cease ?" " And the people sought 
him, and came unto him, and stayed him, that he should not 
depart from them," &c. But by-and-by he would see the 
interest beginning to decline. At this stage he did every- 
thing he could to keep it up, but in time he found the church 
getting down the hill, and he along with it. After he became 
a pastor, he observed the same thing in his church, where he 
enjoyed several seasons of revival, bringing into the church 
from a dozen to more than a hundred at a time. When he 
saw the interest declining, he took hold with both hands, 
endeavoring to keep the church up, but down it would go, 
and he with it. After they had lived a season down by the 
cold streams of Babylon, they would begin to feel the need 
of confession and repentance. In this state they would 
** seek the Lord, and the Spirit would be poured out, and 
they would enjoy another precious work of grace.'* All this 
time he felt the inconsistency of such a state. At one time 
when he called upon his church to express their determina- 
tion to return from their wanderings, and their purpose to 
seek the Lord, by rising, one remained in her seat. After 
the meeting was dismissed, she tarried behind to give her 
reason, *' I have seen this done so often, and the church 
would be revived for a short season, and then they would go 
right back. It appears to me so inconsistent, I could not en- 



no MILLENNIAL EXPERIENCE ; OE, 

endure the thought of passing through the same scenes again." 
What church has not felt this inconsistency ? Still it must 
be admitted, an occasional revival must be preferable to per- 
petual declension, which seemed to be the choice of this one. 
As the church has been, I do not know what else would have 
saved it from utter extinction. The pastor, however, saw 
and felt keenly the great inconsistency of such a course, and 
again and again inquired, ** must this be so ? Must we al- 
ways be fluctuating in this way, between revival and declen- 
sion." Is there no stability or permanent state where the 
Christians can live, not subject to all these changes? He 
met with many who spoke disparagingly of revivals, and who 
advocated a permanent and uniform state of the church, but 
it appeared to him a state of perpetual declension, a constant 
backsliding. They gave but little evidence of life. 

He examined the word of God on the subject again and 
again, he found precepts there requiring constant anduntiriug 
efi'orts in the kingdom of Christ ; like the following, "Be ye 
steadfast and immovable, always abounding in the work of the 
Lord." Again, he found Christian experience described as 
uniform and constant. As he read the hfe of Paul, he saw no 
change in his course, or in his experience from the day of his 
conversion to the day of his death. He became thoroughly 
convinced there was a state of perpetual rest, of untiring 
activity, and of constant triumph. As he read the promises, 
they seemed glorious, but the glory was at a distance. The 
difficulty was to get hold of them and make them his. This 
he tried again and again, without any good result. They 



god's will known and done. 171 

seemed more distant than ever. He tried to renew his ded- 
ication, to make it more thorough, but he found no change 
in his feelings ; he read the Bible more, and went oftener to 
the throne of grace. He found himself often examining his 
feelings after making these efforts, but he could perceive no 
difference, except that the blessiDg appeared more remote. 
He saw he was doing just what he had found convicted sin- 
ners doing a hundred times, trying to do something, and then 
looking for a change. Often had he tried to undeceive them 
in this work, and show them its folly, but there he was doing 
the same. He saw it, but still he struggled on without mak- 
ing the least progress. 

He was called to a neighboring church, about this time, to 
labor for a short season. The Spirit of the Lord was poured 
out plentifully, and many were converted. During this sea- 
son, the Lord had greatly afflicted the pastor in his family, 
and had brought him to feel that his dearest friends belonged 
to God, and h^ had a right to do what he chose with his 
own. These were some of his surroundings at the close of 
the vear. 

The first day of the new year was Sabbath, and it was a 
communion Sabbath in his church. 

The reader is aware how ministers talk and preach 
on such a day, and what resolutions of amendment people 
make. In his remarks at the communion table he repeated 
the text, " I beseech you, therefore, brethren, by the mer- 
cies of God, that ye present your bodies a living sacri- 
fice, &c." He spoke of the sacrifice of a Jew, that when he 



172 MILLENNIAL EXPERIENCE ; OR, 

had laid it upon the altar, he would neyer think of taking it 
off, it would be deemed by him as the greatest sacrilege to do 
so. The pastor urged his people to do the same, to lay 
themselves on the altar, never to be taken off, to have the 
Lord keep them there. But thought he, will you urge your 
people to do what you will not do yourself, to be like the 
guide-board that points the way without ever taking it ? 
This appeared too inconsistent, and he said to himself, " No, 
I will not be guilty of such an act, God helping me, I lay 
myself on this altar, never to be taken off, the Lord shall 
keep me there." There was no change in his feelings, he 
had no emotions, but there was the simple purpose to lie on 
that altar, to have the Lord keep him there. Monday came 
without any perceptible change in his feelings, nothing was 
manifest but the simple trust in God to keep. It was so on 
Tuesday and "Wednesday. On Thursday his peace began to 
flow as a river, nor did it cease. It flowed right on. When- 
ever he had formerly felt the peace of God, he had been 
afraid he should lose it, and sure enough it would soon be 
gone. But now the Lord had taken away that fear. At 
night he did not fear it would be gone in the morning, nor in 
the morning that he would lose it before night. God kept 
him in perfect peace, because his mind was stayed on God, and 
because he trusted in Him. He seemed to have his life com- 
pletely hid with Christ in God. It appeared to him as 
though he breathed through Chi'ist, so intimate was his com- 
munion with God. The Christian life was no longer an 
effort, a trying to live, but it flowed on without effort or in- 



god's will known and done. 173 

terruption. The word of God became more precious, and 
many passages seemed to have a new meaning, such as often 
to fill and enrapture his soul. He sympathized with Paul, 
as he never did before, where he says, " by the grace of God 
I am what I am, Christ strengthening me I can do all 
things." Christ seemed to work this self-nothingness in 
him, without the least difficulty, when he had found it im- 
possible before to accomplish it at all by dint of effort. 
There was no longer an effort to be resigned to the will of 
God. It seemed as though he could not help being so. 
There was a spontaneousness and ease in the service of God, 
and in the spiritual life totally different from his former experi- 
ence. In the providence of God, he was soon called to suffer 
severe domestic afflictions, yet the Lord carried him through 
them with the greatest ease ; so much so, that he was a won- 
der to himself, that what a little before seemed entirely in- 
supportable, now was borne with ease and in triumph. The 
Lord made all things to abound to him. He could see with 
perfect clearness how God could enable him to bear every- 
thing, that He could with perfect ease prepare him to meet 
death, or all the trials He pleased to send. From that day 
to this, the Christian life has been a different thing with him, 
God causing him always to triumph. He has not been free 
from trials without or within, for his trials have been greater 
and severer than they ever were before, but amid the whole, 
through the grace of the Lord Jesus, he has been enabled to 
triumph. He has blessed God for afflictions, as much as for 
anything else. He soon found his way all plain before him, 



174 MILLENNIAL EXPERIENCE ; OE, 

marked out with the greatest precision and care. In his 
ministrations the blessing of the Lord has attended him in 
the conversion of sinners, and. in the edification of many of 
God's dear children. For nearly a score of years has he en- 
joyed this fulnass in Christ. 

Every cliurcli covenant contains this doctrine of 
entire consecration, and the candidate for member- 
sliip is required among other things to assent 
thereto. What then shall be said of those vrho 
do not recognize this In their lives ? Have they 
not perjured themselves In thus assenting to the 
covenant, when they did not expect to keep It ? 
Look at the vrhole Christian church, they have 
certainly professed to lay themselves a living sac- 
rifice upon the altar of the Lord, never to be taken 
off, or never to take themselves off; see them ab- 
juring the oath, and living for themselves. Most 
of them In their experience knovf nothing about 
this consecration, the most honest and sincere ones 
among them trying to make this sacrifice, still in- 
dulging unbelief. What hypocrisy ! Yes, hy- 
pocrisy if insincerity In profession means hypocri- 
sy. Have you laid yourself upon this altar ? 

There is one other thought connected with this 



god's will known and done. 175 

living sacrifice which is worth noticing distinctly 
in Christian experience. It is made once for all, 
instead of the modern idea, keep giving yourself 
away. It is just as though a person should pre- 
sent you with a thousand dollars. You thank him 
for it. But he extends his hand and takes it. He 
is afraid he was not sincere in giving it to you, 
and so he makes a second presentation ; you receive 
it a second time with thankfulness. Still he is 
afraid he is not sincere, and so he gives it the 
third time. Would you not inquire at length, 
Do you mean to give this to me or not ? Is not this 
very much hke the practice of a great many who 
keep making or repeating their consecration to 
God ? The Bible way is to make it once for all 
from that time you are the Lord's. See the exam- 
ple of primitive Christians on this point. 
Yi hat would a husband say to a proposition from 
his wife to devote herself to him again, to have 
the covenant renewed as she had not always been 
as kind as the covenant required, or she was afraid 
she was not sincere in making it ? He would say 
you are my wife, and I do not want a doubt ex- 
pressed by a renewal. Or suppose a disobedient 



176 MILLENNIAL EXPERIENCE ; OR, 

child should come to his parent and say, I want to 
be your son, I want you to acknowledge me as 
your child. The parent would say. Why, you 
are my child. But I have disobeyed you. I am 
eorry for that, and hope you will not do so again, 
but you are my child, notwithstanding, and you 
always will be. 

Would it not be far better for the Christian thus 
to consecrate himself once to God, and ever after 
regard himself as the Lord's, as laid upon the altar, 
never to be taken off; with the name of the Lord 
written upon him, as devoted to God, never to be 
changed by times or circumstances ? It is an 
everlasting consecration of your entire being to 
God. All this is implied in the quahfying terms 
applied to the living sacrifice, " holy, acceptable 
unto God, which is your reasonable service." 
None but an entire and everlasting sacrifice can 
be holy and acceptable unto God, and nothing 
short of this can meet the demands of our own 
reason. Li this act we commit ourselves, our 
children, our every interest to God forever. In 
doing this, we are not to expect a visible sign, or 
such direct and immediate internal manifestations 



god's will known and done. 177 

of His Spirit, thougli they sometimes attend it, as 
to satisfy us of our acceptance with God. His 
promise, that He will receive, is better than all 
external or internal manifestations of His favor. 
Upon it you may rely with absolute certainty. 
Are you conscious that you have, or that you do 
thus consecrate yourself to God, though there is 
no change in your feelings, you may rest in His 
promise with the utmost confidence, that He will 
not cast any away, and here wait only upon God 
as your expectations are from him. You should 
be contented to commit your whole case to 
God, and wait with patience the issue. Be as- 
sured you shall sooner or later receive the witness 
of the Spirit, that you please God, and the mani- 
festations of His will guiding you into all truth ; 
for this is one of the consequences of making the 
living sacrifice, " that ye may prove, (the original 
word means, know, ascertain), what is that good, 
acceptable, and perfect will of God." This con- 
secration, then, is the condition of knowing the 
will of God, whereby it is manifested to us by His 
Spirit, as we need to know it from time to time. 
It brino-s us into direct communication with 



178 MILLENNIAL EXPERIENCE ; OK 

heaven, so that the Father, Son, and Holy Ghost # 
take up their abode with us. " If a man love Me, 
he will keep My words ; and My Father will love 
him, and We wiU come unto him, and make Our 
abode with him." Again, " Will manifest My- 
self to him," His interest is completely identified 
with Christ's and aU his powers are in delightftJ 
harmony with His. Here he rests secure, assured 
that Christ will keep that which He has com- 
mitted unto him against that day. He is not all 
the while anxious, for fear the Saviour will let 
him go. The path of Hfe is so plain before him, 
and the way is so blessed and glorious, he cannot 
doubt or fear. He seems to be hedged in on both 
sides, so that he cannot get out of the way if he 
would, but he has no desire if he could. It seems 
to him as though he could not do differently from 
what he does. His way seems so clearly marked 
out before him,* he has only to run in the way of 
his commandments. He has positive testimony 
that he pleases God. Thus, he fights the good 
fight, and keeps the faith. 



CHAPTER m. 

THE COMMITTAL OF THE SOUL'S KEEPING TO GOD« 

There is such a thing as committing one's self to 
God, and thus becoming a Christian without com- 
mitting the keeping of one's self to Him, and so the 
soul is ao-ain overcome and brouo^ht into bondao-e. 
This accounts for the present state of the greater 
part of the church. They have depended upon 
Christ for pardon and justification, but do not de- 
pend on Him for sanctification. In this state they 
are blind, not knowing the will of the Lord. Hence, 
there is a special command on this point, "Where- 
fore, let them that suffer, according to the will of 
God, commit the keeping of their souls to Him in 
well doing, as unto a faithful Creator." The thing 
required here is not conversion or repentance, or 
becoming a new creature in Christ Jesus. This 
is implied in committing the keeping of the soul 
to God. It enjoins upon those who have become 

179 



180 MILLEXXIAL EXPERIEXCE ; OE, 

Christians, and tvIio are suffering according to the 
will of God, to commit the heepiiig of their souls 
to Him in well doing, as unto a faithful Creator. 
We are just as dependent upon God in keeping 
us when converted, as in conversion. It is only 
then, as we thus commit the keeping of ourselves to 
God, that we can expect to know His will from mo- 
ment to moment. So long as we depend upon our 
own vigilance and care for safe keeping, we have 
no promise of divine guidance and protection. His 
will is only manifest to them who abide in Christ, 
as the branch abides in the vine, and. derives its 
nourishment therefrom. 

WHAT IS I3IPL1ED IX THIS COMMITTAL TO GOD. 

ITS PRESERVATION FROM ERROR. 

In a world hke ours, truth and falsehood are 
often mixed together, so that with difficulty one is 
distinguished from the other. Whoever under- 
stands his own ignorance or his own heart, knows 
the importance of divine protection, from the 
many wiles of the adversary. Bunyan acknowl- 
edges this, when he says, '* Lord, what a fool I 
am, I hardlv know truth from error." There is 
no place on earth so secluded where error may 



god's will known and done. 181 

not be found. And it is often presented in so 
specious a garb, that it requires more discernment 
than we possess, tp detect the falsehood under the 
form of truth. It is often a wonder to many how 
people can be led astray by such gross errors. 
They forget that the error is mixed with a good 
deal of truth, and thus rendered palatable. If the 
error stood out alone, no one would receive it. 
We know there are some who receive with avid- 
ity, like young robbins, whatever is presented, 
whether it be poison or food. But generally 
errorists understand, the only way for them to get 
people to embrace their views, is to mingle the 
error freely with truth. 

Error always injures ; the extent of the injury 
would depend upon the nature of the falsehood 
embraced. One error might be trivial, while 
another might involve one in utter ruin. All 
error corrupts and ensnares. Error in practice, is 
only error embraced and believed. Every sin 
committed has its origin in some false creed. 
What is the life of every one, but his creed writ- 
ten out before the gaze of the world. If there is 
wrong practice, you will find false doctrine enter- 



182 MILLENNIAL EXPERIENCE; OE, 

tamed and cherislied. It is so much so, that there 
never was a more dangerous proposition asserted 
than that, '' It matters not what a man believes, if 
his life is only right." The whole life is shaped 
and moulded by one's creed. Most infidels are 
compelled to be such by their own godless lives. 
This being the case, it is a matter of the highest 
importance that the soul should be kept from 
error, and guided into all truth. How many have 
begun well, but soon they are turned aside by 
some delusion, by some false theory, or by some 
plausible but false argument ; perhaps at first, 
only to look at it, till at length their faith is sub- 
verted, and they are stranded on the sands of 
antinomianism, or wrecked on the rocks of infidel- 
ity. These wrecks lie scattered all around you, 
awful monuments of those who believe a He that 
they might be damned. 

Under these circumstances, you can see the im- 
portance of being kept from error, and of being 
guarded from every false way. The soul can be 
kept pure only as it is preserved from error. We 
need not wonder at the imperfection and obliqui- 
ties of professed Christians, when they hold such a 



god's will known and done. 183 

mass of crude and false ideas in solution, ideas 
instilled into tliem almost with their mother's 
milk, and assiduously taught them in every school 
they have passed through in their course of train- 
ing. True we may pray with the greatest pro- 
priety, "Lord, keep us from error." 

ITS PRESERVATION IN THE TRUTH IS ALSO IMPLIED IN THIS 
COMMITTAL. 

It is not only necessary to be guarded from 
error, but equally important to be kept in the 
truth. Truth sanctifies. In this view we may 
see at once, that the soul can be kept pure only 
by understanding the truth, having the will of 
God manifested to us. It is the special preroga- 
tive of God's Spirit to do this. '' Howbeit, when, 
He the Spirit of truth is come. He will guide you 
into all truth." 

Thus by committing the keeping of our souls to 
God we have the promise vouchsafed to us that 
the Spirit shall guide us into all truth; that we 
shall know the Avill of God, and the truth shall 
make us free. We need to be guarded at every 
point, as error meets us everywhere ; in theology, 
and in literature, in philosophy and in science, in 



184 MILLENNIAL EXPERIENCE ; OR, 

the pulpit and at the bar, in politics and in reli- 
gion, in business and in pleasure, in youth and in 
mature age. How important, then, to be armed 
with the whole panoply of divine truth, that we 
may be prepared to quench all the fiery darts of 
the adversary. 

THE KEEPING OF THE SOUL IMPLIES ALSO ITS PRESERVATION FROM 

SIN. 

Nothing can mar the peace of the soul as sin, 
''A wounded conscience who can bear ? " Every 
one carries in his own bosom the elements of hap- 
piness or misery. Sin alone damns the soul. 
*^ The soul that sinneth it shall die." Preserva- 
tion from sin must then be a cardinal idea in the 
keeping of the soul. Here is its chief exposure, 
and it is precisely here that Christ is announced 
as " the Saviour ; " " For he shall save his people 
Jrom their sins." He comes forth as the Lion of 
the tribe of Judah, stronger than the strong man 
armed ; he taketh the prey from the mighty, 
leading captivity captive. Resolutions strong as 
ever a soul formed are vain and powerless when 

temptations assail ; watchfulness ever so vigilant 

• 

fails ; the fear of damnation affords no guarantee 



god's will know:s^ and done. 185 

against tlie power of temptation. Some here 
give up In despair ; iliey conclude they must live 
and die the slaves of sin. There Is no deliverance 
but In the grave, and there Is no escape but In 
death. They have no faith that even Christ can 
save them from Its power. What says the word ? 
Eom. vIII. 3, 4. " For what the law could not do, 
in that it was weak through the flesh, God send- 
ing his own Son in the likeness of sinful flesh, and 
for sin, condemned sin In the flesh: That the right- 
eousness of the law might be fulfilled in us, who 
walk not after the flesh, but after the Spirit." 

As sin Is our chief enemy it Is a question of the 
greatest importance, how we may defend our- 
selves from it ? There is but one answer to such 
a question, but one hope is held out, and that 
through the Lord Jesus. Here we have the as- 
surance that his grace Is sufficient ; that we shall 
not be tempted above what we are able to bear ; 
that we can do all things through Christ strength- 
ening us. " In the Lord have we righteousness 
and strength." We cannot see, then, but that 
we may commit the keeping of our souls to God 
with the strongest assurance that we may be 



186 MILLENNIAL EXPERIENCE ; OR 

saved from sin through his abounding grace ; so 
that where sin hath abounded grace may much 
more abound. Through his power we may 
quench all the fiery darts of the adversary, and 
come off more than conquerers through him that 
loved us. *' And they overcame by the blood of 
the Lamb ! " What a prospect opens to the be- 
liever ! 

But the keeping of the soul implies more than 
its preservation from sin. It is more than a de- 
fence, a negative quality. It implies preservation 
in holiness, Wc are to commit the keeping of 
our souls unto God, expecting and depending 
upon him to keep us in obedience ; not depending 
to keep us, if we are faithful and obedient. In 
such a case, we do not see that his aid is needed. 
But we are to depend uj^on him to keep us obe- 
dient and faithful. All our hope and help must 
be In God. " Looking unto Jesus, the Author 
and Finisher of our faith." '' Who are kept by 
the power of God through faith unto salvation." 
Wc can have no doubt but that he will do for us 
all which we expect from him. " According to 
thy faith be it unto thee." "All things are pos- 



god's will known and done. 187 

sible to him that believeth." We have no rlo-ht 
to limit the ^race of God and say, He can go so 
far, He can keep ns so much. Who dare limit 
the Holy One of Israel in this way ? It becomes 
us rather to pray with Paul that we may be filled 
with all the fulness of God ; that we may be sanc- 
tified whoUy in body, soul and spirit, and be pre- 
served blameless, unto the coming of our Lord 
Jesus Christ. Faithful is he who calleth us, who 
also wiU do it. Nothing short of this can be im- 
plied in the keeping of the soul. Bear in mind we 
are to commit the keeping of our souls to him, as 
unto a faithful Creator. Can I be required to 
have the fullest confidence of this when I am not 
to expect him to do it ? To doubt his ability and 
willingness to work the work of faith in us, is 
greatly to abuse the grace of God and disparage 
his power that works in us both to will and to do 
of his good pleasure. You may think it is only 
distrusting self, but in reality it is distrusting him 
that cannot lie. Do you believe that God can 
take you with all your peculiarities, with your pe- 
culiar temperament, with your peculiar trials and 
temptations, with your peculiar duties and respon- 



188 MILLENIS^IAL EXPERIENCE : OR 



sibilitles, and make you what you ought to be, 
and bring all your powers under the control of 
his grace ? Do you not see, that not to believe it, 
is distrusting your Maker ? If you think your 
case is pecuhar, we would say we have a peculiar 
Saviour ; one adapted to everybody and every 
case ; able to save to the uttermost all that come 
unto God by him, seeing he ever hveth to make 
intercession for us. Who then will presume to 
limit the grace of God by his own peculiarities ? 
To do this, is it not virtually distrusting God? 
We are cautioned against puttins: confidence in 
ourselves, and required to commit the very keep- 
ing of ourselves to God. 

The thing then, to be done is, to rely upon God 
to keep us in righteousness and in holiness all the 
days of our life ; "• To perform the mercies prom- 
ised to our fathers, and to remember his holy cov- 
enant; the oath which he sware to our father 
Abraham, that he would grant unto us, that we 
being delivered out of the hand of our enemies, 
might serve him without fear, in holiness and 
righteousness all the days of our life." What can 
such language mean short of walking with God as 



god's will known and done. 189 

did Enocli, or like Zacharias and Elizabeth, walk- 
ino; in all the commandments and ordinances of 
the Lord blameless ; or like king Josiah, serving 
God with all the heart and with all the soul, ac- 
cording to the law of Moses ? 

All this must be implied in committing the 
keeping of the soul to God ; more than this, even 
its final perseverajice to salvation. 

We have not any assurance of this from any- 
other source. Here Paul rested his case : " I 
know, whom I have believed, and am persuaded 
that He is able to heep that which I have com- 
mitted unto Him at that day." He does not de- 
pend upon his own resolutions, vigilance, and 
efforts, for final success, but upon the power and 
grace of God, and here he rests the matter with 
the strongest assurance. He speaks with the con- 
fidence of a victor, of one who has already 
triumphed. He has his proclamation written. 
*' Thanks be unto God, who giveth us the victory 
through our Lord Jesus Christ." Can there be 
any doubt as to the final issue, where one commits 
the very keeping of hie soul to God? It is just 
as sure as the truth and faithfulness of God. 



190 MILLENNIAL EXPERIENCE ; OR, 

THIS FTRTHER IMPLIES WATCHFULNESS, PEATEB, AND THE DUE PEB- 
FORMANCE OF ALL OUR DUTIES, RELATIYB AND SOCIAL, 

Nothing more certainly than this could secure 
all of these results. In any other course we might 
fail, and prove unfaithful, but in this we have the 
faithfulness of God to secure the due fulfilment of 
every obligation. In keeping us, God does not 
dispense with any of these duties, but He keeps 
us in the performance of them, so that no interest 
is neglected, nor the claims of any forgotten. 
One under His protection will necessarily be at- 
tentive to all the occurrences of hfe, careful of 
the feehngs and wants of others, and supplying 
them according to his ability. Such a course has 
not one thing in common with antlnomianlsm. It 
feeds the poor, it clothes the naked, it administers 
to the sick, it goes about like the Master, of whom 
it is a prototype, doing good, reclaiming the 
drunkard, and delivering the oppressed. It is living 
for Christ, and in Him. For me to live is Christ. 
Every power is put under the control of divine 
grace, and God becomes all, and in all. What 
God keeps. He keeps with perfect care, what He 
guards no enemy disturbs. Not all the powers of 



MILLENNIAL EXPERIENCE ; OR, 191 

hell can harm. If the soul lies among lions, not 
one of them can open his mouth against His ser- 
vant thus shielded. " The Keeper of Israel nei- 
ther slumbereth nor sleepeth." If trials and 
afflictions come, and overwhelm the soul, it lies 
unharmed and secure in the arms of infinite love. 
It looks up and cries, " Abba, Father," and all 
the powers of hell are harmless where such a cry is 
heard^ " Who shall lay anything to the charge 
of God's elect ? It is God that justifieth." All 
this is implied in committing the keeping of the 
soul to God, even entire reliance upon God to 
perfect the work of grace in us, and guide us in 
all our ways. 

HOW SHALL THIS COMMITMENT BE MADE. 

CLEARLY WITHOUT THE LEAST RESERVATION. 

Here we imagine is the difficulty in most cases, 
where people confess to comipit themselves to 
God. There is a great deal of self-dependence, 
dependence upon resolutions, upon watchfulness, 
upon the performance of certain duties, and so on. 
The consequence is, the soul is continually over- 
come and brought into bondage. It is not kept. 



192 MILLENNIAL EXPERIENCE ; OR, 

The will of God is not manifest. The moral 
vision is not clear. The reason is evident ; the 
keeping of the soul is not committed to God with- 
out reserve. There is reliance upon something 
else than upon the faithfulness of God. There is 
a disposition to divide the work of salvation with 
God, to rely partly upon divine grace, and partly 
upon our own efforts. In such a case there can 
be no triumphs. The soul is left unguarded, ex- 
posed to the assaults of the adversary. As watch- 
fulness and prayer are the results of faith in God, 
so they come to be relied upon, as the means to 
secure these results. The performance of certain 
duties, instead of beino; the fruit of a life-o-ivino; 
faith, comes at length to be the means of securing 
the faith. So they work on trying to get the faith, 
exerting themselves to the utmost to secure the 
great boon. They never get it thus. The blessing 
comes not till they die unto self. Where they 
cease wholly from themselves, and commit the 
very keeping of their souls to God without re- 
serve, there they find life, a life that never dies, 
a blessiniT that cannot be told. It seemed to them 
if they should commit the keeping of their souls 



god's will known and done. 193 

to God, it would be giving up everything to in- 
difference. They felt as though their whole life 
depended upon their efforts. To cease from them, 
appeared like giving up salvation altogether, and 
so they continued, hoping to succeed by-and-by, 
but really without the least prospect of help. 
How many thus toil and toil without ever finding 
rest. God only can give it, and they must re- 
nounce all other dependance before they can re- 
ceive it. When the commitment is once made, 
love springs up in the heart, and every burden 
becomes light, and every yoke easy. 

Everything flows on naturally and easily, duties 
become a delight, and sacrifices a pleasure in the 
kingdom of Christ. Here is a point of great in- 
terest in Christian experience, where the natural 
life ceases and the spiritual life begins. However 
dark the course of life appeared before, it is now 
luminous. The way is plain and easy. God's 
will seems to be manifest from time to time, just 
as the light is needed in guiding our course. 
How can it be otherwise, when the very keeping 
of the soul is committed to God, as unto a faithful 
Creator. The Lord guides, and the Lord keeps. 



194 MILLENNIAI. EXPEBIENCE ; OR, 

•What else has one thus situated to do but to trust 
in God, and the whole course of providence be- 
comes smooth and clear. The path shines more 
and more unto the perfect day. 

What a relief to the troubled spirit, to an 
anxious soul, to find this resting place. Before it 
was all but crushed under the burden, that salva- 
tion depended upon self, but now it learns it de- 
pends upon the power and faithfulness of God. 
It is perfectly assured that it is safe in the hands 
of the eternal God, and that He will guide him 
securely through all his pilgrimage. We cannot 
see how any one can doubt, but that the will of 
God must be manifest to one who thus commits 
the keeping of the soul to Him. In this state we 
must do His will. 

THE KEEPING OF THE SOUL MUST MOREOVER BE COMITTTED TO GOD 
IN WELL DOING. 

The faith we have described, is very far from 
being an antinomian trust. The commitment 
brings one into a most interesting relation to God ; 
into that state of mind where the love of God 
brings all the powers of the soul into obedience to 



gob's will known and done. 195 

his will. What can constrain like love ? Nothing 
is a hardship. God begets the spirit of the law in 
the heart, and when the precept is presented it is 
just what the heart loves to do. Every form of 
evil is abhorred, and every good chosen. He de- 
lights in self-denial, and sacrifices for the good of 
others. It is all idle for one to say that he has 
committed the keeping of his soul to God, when 
his life contravenes the spirit of benevolence, when 
he is inert and ascetic, or selfish and churlish, 
shrinking from sacrifices. Can God have the 
control of one whose life is so contrary to the 
spirit of the gospel ? Never. Where God keeps 
a soul, it moves at his bidding, and in accordance 
with his will ; in perfect harmony with it, ener- 
gized and controlled by it. It moves under the 
control of his spirit, manifesting his will from mo- 
ment to moment, as each juncture arrives. Thus 
it will follow that the committing of the soul to 
God, should be done in the spirit of entire obedi- 
ence, in prayer and watchfulness, in observance 
of divine ordinances, in cultivating the spirit of 
meekness, of self-denial, of self-crucifixion, and of 
s,ctive benevolence. 



196 MILLENNIAL EXPERIENCE ; OR 

Any other course is plainly contrary to this 
conamitment, and condemned by the word of God. 
Paul, in his benediction upon the Hebrews, clearly 
expresses his idea of such a life. " Now the God 
of peace that brought again from the dead our 
Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, 
make you perfect in every good work, to do his 
will, working in that which is well pleasing in his 
sight through Jesus Christ." If the life is con- 
trary to this, all the professions in the world can- 
not prove this commitment. " By their fruits ye 
shall know them." " But the fruit of the Spirit is 
love, joy, peace," &c, 

THIS COMMITMENT SHOULD BE MADE WITH IMPLICIT FAITH. 

" Unto God as unto Si faithful Creator." There 
must be no doubting or staggering at any of the 
promises of God. The least unbelief involves the 
soul in guilt and in darkness. It makes all differ- 
ence whether one really relies upon God with- 
out a doubt, as upon a sure foundation, or whether 
it depends with fear and distrust. We have illus- 
trations of the influence of faith in common life. 



god's will known and done. 197 

A child will exhibit the utmost composure in the 
greatest danger, while he has confidence in his pa- 
rent. In great commercial embarrassments, one 
is unconcerned, while he is conscious he is secure. 
But let him begin to fear, he is soon overwhelmed 
with anxiety ; sleep departs, and he is tossed upon 
the ocean of uncertainty, day and night. In a 
storm at sea, how calm and quiet everything ap- 
pears in that vessel while they have confidence in 
the captain ; but let the least distrust arise, all is in 
confusion, fear spreads from heart to heart, tremb- 
ling from limb to limb, till one united groan of de- 
spair arises from every lip. These will aid us in 
showing the effect of confidence in all the circum- 
stances of life. You can see if one commits the 
keeping of his soul to God as unto a faithful Cre- 
ator, the faith being implicit and entire, the repose 
must be unbroken and complete. There can be 
no fear in respect to the final result of things ; you 
can have no fear in respect to your own interest. 
You can have no more doubt of your safety than 
you can have in respect to your existence. So far 
as the faith is implicit there must be quietness and 
rest. 



198 MILLENNIAL EXPERIENCE; OR, 

You see, then, the importance of God's making 
his faithfulness manifest to the children of men. 
God has done what he could to gain the confi- 
dence of the universe, by establishing the inviola- 
bility of his word. This he has done in his entire 
administration, whether by punitive infliction, or 
by the bestowment of his favor. God's faithful- 
ness is alike manifest, when he cast the fallen an- 
gels down to hell, or when he raised fallen man to 
the seats of immortal glory. The whole history of 
divine providence demonstrates the faithfulness of 
God. He has never departed or turned aside 
from his established course, or from his declared 
word. It is well to study the character of God ia 
the history of the past. We have evidence of 
his faithfulness, such as former saints could not 
have had. To put confidence in the word of 
another, we need to have confidence in his general 
character. If you have no doubt in respect to 
God's faithfulness, you cannot be troubled. Sup- 
pose we should proceed to summon witnesses, and 
here we are only at a loss to know where to begin, 
and where to end. 

What says Noah, slandered and persecuted by 



god's will known and done. 199 

an Infidel world ? Amid the increasing wick- 
edness and depravity of the world, his righteous 
soul is vexed from day to day. He is jeered at 
and scorned by all that pass him ; years roll by ; 
the final catastrophe of the world appears no near- 
er than when he began to prophesy. He is get- 
ting old; the threatening appears no nearer its ac- 
complishment ; the day of trial at length arrives, 
and the day of deliverance, too. What says 
Noah ? " Faithful Creator," not a word has failed 
of its fulfilment ; " Faithful Creator." 

What says Abraham ? The good man is tried 
and perplexed year after year, still holding to the 
promise, though its fulfilment appears less and less 
probable to the eye of sense. At length the be- 
loved Isaac is born. Hear him exclaim, " Faith- 
ful Creator." But another trial more severe than 
any hitherto, now awaits him. Isaac must be of- 
fered up a burnt offering by the hands of that 
doting father. The altar is built, the victim is 
bound upon it, and the hand is stretched out to 
slay the sacrifice. Just at this moment a cry is 
heard, the offering is accepted, and the victim 
saved. We seem to hear him exclaiming, as he 



200 MILLENNIAL EXPERIENCE; OR, 

descends from the mount, "Faithful Creator," 
"Faithful Creator." 

What says Daniel in the lion's den ? Is God 
able to deliver thee from the devouring lions ? can 
he shut their mouths and tame their blood-thirsty- 
natures ? Can he keep thee alive among lions ? 
Hear him answer, "Yes, Faithful Creator, not 
one of them touched me ; Faithful Creator." 

What say the three worthies ? Can God keep 
fire from burning ? can men walk in a glowing 
furnace and not be scorched? Can fire devour 
the executioners and shield you? Yes; ah I 
" Faithful Creator," fire that melts the iron and 
makes it molten, hke the running stream, makes 
no impression on us ; " Faithful Creator." 

What says the persecuted church coming out 
of great tribulation, passing through flood and 
flames ? We hear their exultant cry on the banks 
of deliverance, "Faithful Creator;" we have 
come off* more than conquerers ; " Faithful Crea- 
tor." 

What say the martyrs, the heroes of the world, 
on the rack, tortured in the inquisition, burnt at 
the stake, gibbeted, massacred, who counted not 



god's will known and done. 201 

their lives dear unto themselves as they reach that 
blissful shore ; they give one shout of triumph ; 
" Faithful Creator ;" we have overcome by the 
blood of the Lamb; " Faithful Creator." 

A cry comes from another lip, one that never 
shouted before ; it is that timid soul who had lived 
between hope and fear ; struggled and toiled, but 
no relief could find ; it rose, and sank ; again it 
rose and sank till at length it ceased its struggle, 
and the everlasting arm of Jehovah appears be- 
neath it, buoying it above the waves ; it seizes 
that arm with an unyielding grasp, exclaiming, 
"Faithful Creator;" thanks be unto God that 
giveth us the victory through our Lord Jesus 
Christ. " Faithful Creator," 



CHAPTEE rV. 

FAITH IN TflE WORD AND PROMISES OP GOD. 

When we speak of faith, here, as a condition of 
knowing the will of God, we use it mainly as con- 
nected with His promises. In the Christian life 
in general, it has a much broader application. Of 
course, faith must have much to do with this life 
of divine manifestations, as it may be appropriate- 
ly called the walk of faiih^ or the life of faith. 
As it is implied in self-abandonment and in entire 
consecration, we might pass it over without notic- 
ing it distinctly. Its office is so important, howev- 
er, that it deserves a distinct notice among the 
conditions of obtaining this blessing. Unbelief is 
often the great hindrance in fulfilling the other 
conditions, and in keeping the soul in darkness. 
In dedicatinor ourselves to God in all thino-s to do 

o o 

his will, it is necessary we should have faith in 
him, that he will do as he has voluntarily assured 
us, and fulfil the promises which he has 

202 



god's will known and done. 203 

graciously made, that he will accept the sacrifice 
which we have deliberately laid upon the altar, 
and make us fully and entirely his. It is just at 
this point where many stumble. They say, they 
cannot believe. One cannot believe the promises 
mean as much as they seem. In determining the 
meaning of a promise, much would depend upon 
the person who made it ; what his resources ; 
above all, what his disposition for liberality and 
benevolence. In the present instance, the char- 
acter of the Being who makes them, should secure 
a very liberal interpretation of the promises. 
" He giveth not his Spirit by measure unto us." 
They must, then, certainly mean as much as the 
face of them would require. They are never to 
be limited unless God puts a limit to them. 

Another cannot believe the promises are for Jiim. 
They were designed for ancient saints. Those who 
think this, cannot have very much studied those 
which belong to the present dispensation of mer- 
cy. Or they belong to some peculiarly favored 
ones in the kingdom of heaven, whom God designs 
to use for some special work. Do they contain 
any such limit, and if not, why should you throw 
away this rich legacy of heaven? 



204 MILLENNIAL EXPERIENCE ; OR, 

A third believes In them to their fullest extent, 
and that they are designed for all, but he has pe- 
culiar temptations and infirmities, a peculiar tem- 
perament and disposition, so they are useless to 
him, as he cannot avail himself of them. Were 
the promises made to just such dispositions and 
circumstances? How many never hope to walk 
with God on this very account. They grope their 
way along through the world in darkness, as 
though they had no sun. They cannot enter the 
promised rest through unbelief. 

Here they hesitate and linger, and at length 
become discouraged at the very border of the 
promised inheritance. They are all taken up 
with the difficulties, generally imaginary difficul- 
ties in the way. Like Israel at the borders of 
Canaan, the land is rich, everything they expected 
it to be, but the giants and walled cities were ob- 
stacles to its possession. The lions are in the 
way. If they only had the courage of Pilgrim, 
they would find them all chained. Or if they 
had the faith of Caleb, they would say, " if the 
Lord delight in us, then will He will give us the 
land.'' 



god's will known and done. 205 

How appropriate the language of Elizabeth to 
Mary, when one anchors down here upon the 
promises of God. " Blessed is she that believed." 
Yes, she believes, though she cannot see. There 
is no external sign — ^there are no internal manifes- 
tations of joy and triumph to the soul, there are 
no such feelings as are often described by those 
who enjoy the manifestations of God's will, and 
yet she believes. The simple promise of God is 
sufficient. The thing promised may appear im- 
probable, yes, often impossible, so far as human 
knowledge can discern, still she believes. Even 
the simplicity of the act of consecration becomes 
the stumbling block to the exercise of faith. 
There is always a strong desire to do something 
for ourselves, especially where the favor is a great 
one ; we want to make a great ado, or some great 
effort. What ! receive the great blessing of the 
hidden life, of divine manifestations in the way of 
self-renunciation, by merely giving up all, and 
sinking into the simplicity and nothingness of little 
children ? The way is so easy and simple, their 
faith staggers ; at this point in their experience 
they stumble. What ! have the divine law writ- 



206 MILLENNIAL EXPERIENCE ; OR 

ten In your heart by simply believing ? Yes, by 
ceasing from our works, and trusting the promise, 
we receive all the promise contains. " According 
to thy faith, be It unto you." '' All things are 
possible to him that belleveth." There Is no limit 
here In the promise, but In your faith ; the char- 
acter of God encourages the strongest faith. We 
may take Him at His word, and every promise 
shall be to us, yea and amen In Clirlst Jesus. 
Every blessing In the new covenant becomes ours. 
It was through faith that Enoch walked with 
God, and had the testimony that he pleased God ; 
through faith Abraham acquired that Intimacy 
and knowledge of God, by which he Avas called 
the friend of God ; through faith, Moses became 
not only the friend of God, but His amanuensis to 
the whole world ; and In the same way, Daniel, 
greatly beloved of the Lord, enjoyed not only the 
knowledge of His will In his own soul, but the 
same In the revelation of the history of the church, 
and in the final and universal triumph of Christ's 
kingdom in the world. We walk by faith, not by 
sight, and we live as seeing him who is invisible. 
Through faith we enter the promised rest, and 



god's will known and done. 207 

througli faith we abide in it, with open face be- 
holding us in a glass, the glory of the Lord, we 
are changed into the same image, from glory to 
glory, as by the Spirit of the Lord. 

The following letter from the Eev. W. C. 
Davis, of the last century, will tell its own story, 

as an illustration of faith. 

July 10, 1795. 
Dear Sister : There is nothing of more importance than 
for us to be prepared for heaven. Nothing but the right- 
eousness of Christ can entitle us to one of the blessings of the 
covenant of grace. This is a sentiment generally believed ; 
but alas ! how often does our attachment to the covenant of 
works contradict our faith, bear the sway in our hearts and 
sentiments, and place our own feelings and graces bestowed 
on us in place of Christ, and either make our comfort in re- 
ligion as fickle as our frames, and leave us to despond and 
fear lest we have no Saviour, even when he is carrying on 
his own work in our hearts. It is truly astonishing to think 
how shamefully little dependence is placed on Christ, even 
by his own dear people. I have sometimes taken a view of 
myself from the first moment I have any reason to believe I 
felt religion. I spent twelve years and a half in difficulties, 
toils, and wretched self-righteousness, firmly believing salva- 
tion to be through grace, and yet seemed to forget that 
Jesus alone could save a sinner. I often made application 



208 MILLENNIAL EXPEKIENCE ; OR 

to him with tears, and begged his assistance over and over, 
his faithful word in my hand, pointing me to trust my all 
to him ; but my poor self-righteous soul, wanting something 
in me to entitle me to him, kept constantly poring on my 
own feelings and exercises, and knew not how to trust a 
Saviour's promise. I went on comfortless, always seek- 
ing, and seemingly never able to find. Trusting to 
nothing but my own feelings, I thought he that felt so and 
so should be saved, but I forgot always that he that believeth 
should be saved. Thus I became a prey to every remaining 
lust that was in me. For my life I could not keep from 
sinning, and every sin destroyed my peace. All my depend- 
ence was in a holy heart — but alas ! I found I was carnai, 
sold unto sin. (Rom. vii. 14, compare with vii. 5, 8,) This 
made me often cry, Oh ! wretched man that I am ! but still 
I never went so far as to thank God for Christ's sake 
(Rom. vii. 23, 24, compare viii. 1, 2, 9, 10, and 12.) How 
have I sincerely pitied many a dear child of God going on 
thus, always engaged in his own feelings, but never trusting 
to him who alone is able to save. 

We cry up evidences of religion. Would to God we had 
more evidences than we have — but it is hasCy it is on a legal 
score, to trust to one or a thousand of the best evidences 
that God ever put into a sinner's heart, or refuse to 
come to Christ when w^e cannot see those evidences. How 
often do we sit down and despond when we feel corruption, 
or when overtaken with a fault ; and the true reason is, we 
are unwilling to come to Christ without some holy jprinciple 



god's will known and done. 209 

to recommend us. Whenever we think ourselves ugly, we 
think Christ will have nothing to do with us, and stay back 
till we pray, confess, repent, and live awhile in a better 
way ; then we imagine we can come forward, and if we hap- 
pen to fall into sin on the way, we turn right back and fall 
on our faces, and weep, and mourn, till we wipe away our 
crime ; then we come to Christ, depending on nothing for 
our acceptance with him, but our repentance, tears, and 
reformation — and while we continue in a pretty lively frame, 
we can venture almost to call Jesus our Saviour ; but as 
soon as we set into darkness and coldness, or into some sin, 
we are all despondence and doubt again. (Rom. ix. 31,10, 
3, and ref.) 

This is the wretched race I run for twelve years, depend- 
ing all on my own work and God's work in me, and not on 
himself, who had promised to do all things for me. I drag- 
ged heavily, wading through darkness, temptations, and 
tears, and no wonder, when I had no dependence on any- 
thing but what I had in hand, and often I thought I had 
nothing ; and I looked not to Christ for support in future. 

When I feel a good evidence, I have not confidence in 
Christ. I am trusting to that evidence, and when I have 
confidence no longer, then I feel that my confidence is the 
only pillar of my hope, and I am still recommending myself 
to him, and trusting to this recommendation, and not to 
Jesus. O the wickedness of my heart ! what little faith is 
given to God's word, while all our hope is in our own exer- 
cises. 



210 MILLENNIAL EXPERIENCE ; OR, 

Thus far, twelve years* experience taught me, the last two 
of which I spent in bitter lamentations and distress, in which 
time I studied the nature of faith for life and death ; and the 
more I thought on, the less I knew about it, and I am per- 
suaded that if any man buy his knowledge of faith' as dear 
as I did, he will thank God for it when he gets it. 

After two years* anxiety, preaching every Sabbath, awful 
apprehensions of eternity, conscious that I knew nothing of 
the gospel, almost in despair, searching the Scriptures to 
know what I was, and what would become of me, it pleased 
God to bring me out of an abyss of darkness, into the blaze 
of an assurance. I always thought that by evidences I was 
to know whether I was to be saved or not, and took my 
Bible, read over John's first epistle, compared my heart and 
life, and compared again and again — and Scripture where 
marks are given, and all books, and my own knowledge of 
what Christians ought to feel. I left nothing untried but 
one thing, and that was the main thing. At length 1 read 
the Scriptures, *' lie that believeth shall not he ashamed.'* 

My poor burthened soul met the joyful tidings with pleas- 
ure and surprise. I never before, at least with any degree 
of confidence, saw Christ ofi"ered in the gospel. I took him 
at his word, gave up myself to him, and placed my hopes 
alone in him. I clearly saw that I had all along been trust- 
ing to my own feelings, duties, repentance, etc., but I cast 
them all behind my back, and counted them as dung, and 
came to a precious, faithful Saviour, with nothing but sin. I 
believe him to be faithful, and therefore I committed all into 



god's will known and done. 211 

his hands, and looked to his faithful word for the salvation 
of my soul. All this was done in five minutes. I felt easy, 
happy, and humble ; ashamed of my former ways, and 
thankful to God for his most gracious deliverance. The 

next Sabbath I preached that sermon at M d, on faith, 

which I hope you will remember as long as you live. Faith 
in Christ has ever since, and ever shall be my only hold. 
Jesus is a faithful Saviour ; I love his name, I love his cross 
I love his word, and my whole hope is in him, and I know I 
shall never be ashamed, and I know this because he has said 
so. Now, my sister, if any ask me the reason of my hope, 
I answer, because I have believed on the Lord Jesus. 

Moreover, I say he is able, willing, true, faithful ; he has 
said, promised, signed, sealed, with his blood, and sworn by 
himself. Heb. vi. 17, 18, 19, 20. 

Thus I glory in the cross of Christ. If I am asked what 
Christ has done for me ; he has fulfilled the law, died, rose, 
and makes intercession for me. And as to what he has done 
in me, he has shown me that I am a poor, imperfect lost sin- 
ner, in myself — that I have a wicked^ wretched, and deceitful, 
hard, unbelieving heart in me, and that I have need of his 
pardonJfig blood and sanctifying Spirit. He makes me hate 
myself more and more, and long for deliverance from all sin 
and corruption, and enable me to look to him for all I need, 
and I hope to enjoy. May God help my dear sister to be- 
lieve. W. C. D. 



CHAPTER V. 

THB S'IRIT OF OBEDIENCE, OR DOING HIS WILL. 

'' If any man will do liis will, lie sliall know of 
the doctrine whether it be of God." Christ here 
recognizes a principle under the moral govern- 
ment of God, and it is also a promise that the 
spirit of obedience shall result in the true knowl- 
edge of God and of his will. If a man will do his 
will he shall know it ; he shall not be in the dark 
in respect to it. This will foUow from the fact 
that it insures the fulfilment of the other condi- 
tions of knowing his will. Self is renounced and 
the whole being is consecrated to God. The will 
of God is paramount to everything else, ^o far, 
then, it must result in a knowledge of his will, by 
sccurino; obedience to the conditions of all his o-ra- 
cious promises. In such a state, the word of God 
and the teachings of his providence are under- 
stood. The mind is prepared at once to recognize 

212 



god's will known and done. 213 

the Divine will, as it is in harmony with its own. 
It often happens that the will of God is not under- 
stood, because the mind is not in the same state as 
the Spirit that dictated the word or that manifests 
his will to us. That is benevolent ; selfishness 
can never comprehend it. How little do selfish 
men know of the meaning of the law ? Some even 
think they obey it when they have never once 
complied with its requirements. They do not 
know what benevolence means. The spirit of 
obedience understands it, for that is the spirit 
of the law. Benevolence knows benevolence. 
Why, then, should not the spirit of obedience re- 
sult in the knowledge of His will ? 

Again, in such a state there would be a ready 
compliance with the will of God as soon as known, 
60 that the doer would stand* in God's order. 
When we speak of God's order, we mean his ar- 
rangements and plan by which one event succeeds 
another in perfect consistency with those arrange- 
ments and plan. God is a being of the greatest 
order. And yet many never see any connection 
or order in his works. They are wholly out of 
his order and in their own. When things move 



214 MILLENNIAL EXPERIENCE ; OR, 

in accordance witli their interests, they can see 
great wisdom and order in them. But let the tide 
turn, everything is in confusion, no system in any- 
thing. The requirements of God are inconsistent 
with each other; so many pressed into the pres- 
ent moment, they cannot tell what to do first, and 
cannot see how any one can tell. In their eye it 
is one jumble of duty. It is very much so with 
backsliders. They act like a man who is behind- 
hand with his work ; he finds so many things to 
do, he does not know what to do first ; he takes 
hold of one thing and then lets go of that to begin 
something else, and it will be a wonder if he does 
anything. Just so they know not what to do 
first, and it appears to them as though the Chris- 
tian's life was so crowded with duties that he 
never could know- what to do. Eeligious duties 
and obligations of business are all the while clash- 
ing. The truth is, they are in their own order, 
and that is confusion worse confounded. 

Kot so with him who has the spirit of obedi- 
ence. As the will of God is manifest from time 
to time, there is a compliance with it ; one thing 
comes up after another, each is done in its season. 



god's will k^s^own and done. 215 

This Is God's order, a perfect system, where du- 
ties never clash. There seems to be a kind of 
natural order to events, as God brings things to 
pass in an unperceived and silent way. How 
smoothly and systematically everything moves 
along ; life is passed in usefulness and duty ; a 
commentary on the text, '' Be not slothful in busi- 
ness, fervent in spirit, serving the Lord." The 
perfect compatibility of these three distinct pre- 
cepts, is seen in that life. 

THE BUSINESS MAN WILL ILLUSTRATE THE DOCTRINE TAUGHT IN 

THIS CHAPTER. 

The subject of this sketch was converted when 
a youth, the son of godly parents, who felt a deep 
interest in his spiritual welfare. He soon mani- 
fested an unusual devotion to the cause of his Mas- 
ter, in all those ways which characterize the most 
active piety, in the sabbath school and in the con- 
version of the impenitent in the congregation. 
He even contemplated at one time a foreign mis- 
sion, but his health not being good, he had to 
abandon this project and devote himself to busiijesa 
at home. His first object was to give himself to 
such a pursuit as might invigorate his health. For 



216 MILLENNIAL EXPERIENCE ; OR, 

a season lie had all the care and responsibility of a 
farm. 

But as his strength began to recuperate, he soon 
increased his care and responsibility, by engaging 
in a large manufacturing business, himself being 
one of the chief partners. During these years he 
seemed to have unusual confidence in God, in re- 
pect to all his business relations, recognizing Him 
as his employer, and the possessor of all he had. 
He found no difficulty in realizing the truth that 
he was simply God's agent, and He knew what 
was best for him. " One year," said he, " we 
probably lost fifty thousand dollars in our business, 
and I thanked God for it ; he knew it was just what 
was needed. If we had gone on prospering, I do 
not know what would have become of us. Anoth- 
er year, we might have made as much as we lost 
the year before, and I thanked God for that. He 
knew it would do then to prosper." Thus in his 
business, he seemed to have constant triumph, and 
at times we were disposed to think he was daily 
walking with God, and triumphing in Him. 
There was one drawback to this impression, the 
absence of personal testimony, which generally 



god's will known and done. 217 

characterizes those who have this experience. He 
would often talk about it, but did not talk it as if 
it was his experience. We are aware that this 
personality of Christian experience often offends 
many. They regard it as evidence of pride, self- 
gratulation, and of self-complacency, and it would 
be so, were it not the fruit of the Spirit. Paul 
writes a great deal about himself, and yet no one 
ever thought him egotistical. He evidently feels 
that he is not exalting self, but God. He attri- 
butes all his triumphs to God, and it is so with all 
who have this experience, though they may some- 
times appear to others in their testimony as ego- 
tistical and self-complacent. There can be no 
question but real godliness is wonderfully diffusive 
and communicative. The Psalmist says, " I have 
not hid thy righteousness in my heart ; I have de 
clared thy faithfulness and thy salvation ; I have not 
concealed thy loving kindness and thy truth from 
the great congregation." Wherever the love of 
God is, there is always a corresponding desire to 
express it. " Come and hear, all ye that fear 
God, and I will declare what he hath done for my 
soul." The lack of this was the only thing that 



218 MILLENNIAL EXPERIENCE; OR, 

led us to doubt whether he was enjoying this ful- 
ness in Christ. In respect to the whole matter, 
we leave the brother to present his own case in his 
own language. This he has done quite fully in 
the following letter : — 

My dear brother, my heart has been exercised with an 
intense longing after God recently. I believe I have sought 
the Lord with all my heart, — hungered and thirsted after 
righteousness, a state of mind and heart wholly pleasing to 
God. I have known, perhaps, more fully than ever before, 
what it was to pant after God as the hart panteth after the 
water brooks. Most agonizingly has my soul been exercised 
with desire to be made useful to souls, — and if I have ever 
sought for the kingdom of God and His will, as one searcheth 
for silver and hidden treasure, it has been within a few weeks 
past. On reaching New York a few days since, I called at the 
Methodist book store and found there " The Way to Holi- 
ness," by Mrs. Palmer, and purchased it without knowing 
anything of the work in particular. I was much interested 
in reading it, though I thought I could not fully apprehend 
what she meant by the state of hoHness which she described. 
My mind seemed very dark about it, and last evening in the 
steamboat between New York and this place, I was greatly 
exercised. It seemed as though my soul could not contain 
itself for the intensity of its desires to know what this meant 
and to be Med with the spirit. I could not see as many of 
Mrs, P.'s exercises were very different from mine at many 



god's will knowk and done 219 

times, yet she seemed to have something in mind that I did 
not reach. I was conscious that many Bible and more 
modern Christians had been more richly blessed in spiritual 
things than I, and believing that the Lord was not a respecter 
of persons, I felt as though I could claim all the good which 
it would glorify him to grant me. I felt willing to learn all 
these, and though I had little or no emotion, very little of 
the triumpliing in Christ, of which I had heard you speak, 
and have read of in the experience of others, I resolved to 
wait on the Lord for the manifestation of his love and will, 
I knew of nothing which I had to give up, that was not con- 
secrated to the Lord, — believe that I had again and again 
given all to Him. I have not felt from time to time that dis- 
position to yield to temptation, those frequent upbraidings 
of conscience which I read or hear of in others before they 
enter the state which they describe as that of perfect love. 

I have had that consciousness that the Saviour approved of 
me, which is established by the testimony that the Lord 
hears- prayer, havmg evidence, as I humbly believe, in re- 
peated and very gracious replies to my supplication. My 
mind has been intensely exercised concerning learning of the 
Saviour to be meek and lowly of heart, and I look to him 
for the instruction that I need upon this point. I have read 
your sermon upon the sealing of the spirit, with interest, — 
yet this did not seem to reach my case fully, as I had enjoyed 
particular privileges for instruction upon this point hereto- 
fore. 

I would so love to see you. I would fly where you are 



220 MILLE]^NIAL EXPERIENCE ; OR, 

now and spend a season witli you, but tliis is not practicable, 
and I will look to the Lord for counsel and help. 
. O ! my dear brother, what a blessed Sabbath I spent yes- 
terday. I was so intensely exercised during service in the 
P. M., that I hardly heard anything of the sermon. I 
was in agony after something, but I hardly knew what. I 
panted to know more about salvation. After service I was 
alone, — and then light seemed to come into my darkened 
mind. I seemed to apprehend what is meant to abide in 
Christ, and felt as though I could commit myself to the Lord 
Jesus to keep me abiding in him, to help me to reckon my- 
self dead indeed unto sin, but alive, &c., to secure my life 
as hid with him in God. I have felt that I was accepted in 
this renewed dedication of myself, that the Holy Ghost 
dwelt in my soul as never before. I can tell no one by pen 
and ink my exercises. But there is a sweet resting in 
Christ to keep me and to work in me, such as I never had 
before. I have known before something of this, yet far be- 
hind what now seems to be the realization of my soul. This 
morning I find the same trusting in the Saviour, yet little 
emotion. I broke down this morning, while thinking of the 
wondrous love exhibited in showing me to enjoy such bless- 
ings, when I have been conscious of positive wickedness,, 
ever since I became a Christian. I look not for emotion. I 
am expecting to trust in the Lord, and leave the care of my 
soul, and of my sensibility to my covenant Savioiu*. I am will- 
ing to confide all that with him. I dare not *ask for anything 
0^ the kind, except for such an overwhelming sense of the 



god's will known and done. 221 

value of God's present work of grace in my heart that I 
never shall let go. Oh ! my brother, what can I say to you. 
You know much more about all this than I do. The Lord 
be praised. 

Here you have a full account of this change, 
and why is it not just as reliable as the account of 
his conversion ? He certainly is as competent to 
testify. Our churches receive candidates on the 
testimony they give of their conversion ; they be- 
lieve them. Why then not believe the same one 
when he tells you he has received a greater bless- 
ing than he has ever had before, a new unction of 
the Spirit. If he is competent to judge of his ex- 
ercises in the one case, why not in the other, es- 
pecially as we shall see this was not a transient 
change, a passing emotion, but one that has given 
a new feature to his whole Christian hfe as his 
subsequent letters show, and as he is still prepared 
to testify. Tell me why should any Christian 
doubt and throw discredit upon such testimony ? 
If we should give the name of the brother, all 
who know him would give the fullest confidence to 
anything he would state on any other subject. 
They know him to be remarkably exact and truth- 



222 MILLENNIAL EXPEDIENCE ; OE, 

ful in his statements. What state of mind must 
that Christian be in who doubts such testimony ? 
Will you say God cannot manifest himself to 
another, differently from what he has to yourself? 
Here is farther testimony from the same source, 
sometime after the former : 

We truly bless the Lord with all our heart. How I wish 
you were here to praise .him in company. But you will 
where you are. How can I ever tel you what the Lord has 
done for me. I have found something, my dear brother, of 
which I never knew experimentally before. Kich has been 
some of my previous blessings, but never before anything 
like what exists now — blessed be the name of the Lord. 
Such a oneness with the Saviour and with the Father. Such 
a positive assurance that my will is in perfect union with the 
Lord's. Such a consciousness that the Spirit dwells in my 
soul without a rival. Such confidence and sweet trust. 
Such a conviction that I abide in Christ, and he in me, and 
such assurance in claiming the promise that I shall bring 
forth much fruit. 

I received the doctrine of a full salvation, as a doctrine of 
the Bible years since, indeed, as soon as I heard it fully ex- 
plained, but now the Bible seems to be filled with it, and 
never before did the Bible seem so rich in meaning and ful- 
ness. How intense are my longings to know more about it. 
It requires self-denial, to be willing to wait for the use of the 



god's will knowjs^ and done. 223 

appointed means. How I can talk to sinners and Christians 
now, Tvhat a witness I can give for the Lord. I am an 
amazement to some, and I appear to them as one beside 
myself. Yet I have experienced very little emotion. There 
is an increased tenderness, perhaps, yet very little of exces- 
sive action of the sensibility. 

Then again lie writes : 

How much I have to learn. Surely I am a little child in 
knowledge. I pant for instruction. Blessed be God that I 
.have such a glorious teacher as the Lord Jesus. I was read- 
ing this A. M., concerning the love of God shed abroad in 
the heart by the Holy Ghost, and it melted me completely 
for I am so desirous that my heart shall be continually ^ZZc J 
with love. I hope to hear that the Lord has been blessing 
you and your labors more than ever. 

Another extract : 

I regret that I shall be unable to fill this sheet without de- 
taining my letter longer than I would wish. My time is just 
now so completely occupied, that it is only occasionally that 
I have even a few moments for such fraternal correspond- 
ence. It is but a few minutes since I was favored with a 
view of the privilege of serving God, such as to fill my soul 
with exultation. The idea that in my business I was the 
Lord's clerk, acting wholly for him and not for self — that in 
my ability to exert an influence, it was my privilege to seek 
first the glory of God, yea, that in all things. I was enabled 



224 MILLENNIAL EXPERIENCE ; OE, 

through grace, to seek first the glory of God, was truly a 
cause of rejoicing for my heart. How small the world and 
its pleasures seem at such times, and how glorious the privi- 
lege of being a Christian. The Saviour does unfold himself 
to me at times, in my walk from my house to the works, in a 
most blessed manner. He is a true friend. 

What now becomes of that prevalent impression 
that business must prevent one from attaining and 
living in this state of triumph. The truth is, most 
people have not the fulness of God when they be- 
gin their work, and if they find they do not enjoy 
it when they are through with it, they attribute it 
to their eno;ao;ement, as thouc;h this was the nee- 
essary effect of application to business. If so, 
why the injunction, " Be not slothful in business, 
fervent in spirit, serving the Lord." These three 
things are perfectly compatible, and this brother's 
case is a perfect illustration of this truth. During 
the whole time, he has been pressed on every hand 
by unavoidable worldly engagements. In a letter 
he says, "I was pleased to learn that Providence 
had provided for you an opportunity for rest, and 
pleasant interview with your family. I have very 
many times thought that if I could for one week, 
throw off all care, and spend it with my family, it 



god's will known and done. 225 

would be a privilege that I should highly prize 
during the remainder of my life. It was only a 
few hours since, that little .... came to me, 
seeking to hire me to stay at home with him all 
the day. Dear little fellow, he was ready to part 
with nearly everything he calls his own.'^ For 
years, his engagements and cares have been up to 
the very point of endurance, so that he has barely 
been able to retain his health, and yet all this 
while he has been triumphing' in God. His close 
confinement, and constant employment and care, 
have been necessarily connected vrith his position 
as a business man. Nor has he at the same time 
shrunk from his responsibility in the Sabbath 
school, and congregation, but discharging all his 
duties respectively with fidelity and promptness. 

Again the spirit of obedience secures the divine 
favor, and consequently that testimony which 
Enoch had that he pleased God. Christ says he 
" will manifest himself to him." And it was direct- 
ly in view of this spirit of obedience that Christ 
promised to come with the Father, and take up 
his abode with him. " If a man love me, he will 
keep my words ; and my Father wiU love him, and 



226 MILLENNIAL EXPERIENCE ; OK, 

we will come unto Mm, and make our abode with 
him." What could be plainer that this spirit se- 
cures the manifestation of the divine will. The 
Son and Father are both present to lead and guide 
the obedient child. 

It is not strange that everything appears dark 
and uncertain to one who has no disposition to do 
the will of God. Of what use to make the way 
plain to such ; they will not walk therein. They 
prefer the way of transgressors ; conviction of the 
truth would only render them more hardened and 
desperate. It would only annoy and stir up their 
opposition. For this reason they have shut out 
the hght, and hid themselves in darkness, where 
they cannot see. 

What endearino; lanoruag-e the Saviour used to 
his disciples when he was about to leave them, in 
respect to the teachings of the Spirit. " I will 
not leave you comfortless, I will send the Comfort- 
er, who shall guide you into all truth, who shall 
take the things of mine and show them unto you." 
This very obedience secures his teachings, and the 
clear and unclouded state of that mind renders 
the truth perfectly intelligible. The conscience 



god's will known and done. 227 

and heart harmonize. Where they are in conflict 
there is a perturbed state of mind, which incapac- 
itates it to judge correctly — it is irritated and 
chafed, restive under restraint and impatient of 
obligation. How different when the mind readily 
yields to the will of God, and runs in the way of 
his commandments. " His yoke is easy, and his 
burden is light." " The ways of wisdom are 
ways of pleasantness, and all her paths are peace." 
In such a mind there is none of the effort which 
attends legal obedience. Everything is done easi- 
ly and cheerfully, the spiritual life continues with- 
out a struggle, trials are endured with patience, 
sacrifices made with pleasure, and responsibilities 
met with readiness. Careful for nothing, it ex- 
pects God to provide for all future wants, and di- 
rect all future events. From morning to night, and 
from night to morning, there is the same quiet 
trust in God, without fear, and the same faith- 
fulness in discharging every obligation as it rises. 
Life is a perpetual triumph in God, and a contin- 
ual victory over the world. 



CHAPTER VI. 

PASSIVE OBEDIENCE OR SUFFERING WITH CHRIST. 

It would be difficult, if not impossible, to under- 
stand the character and will of any being without 
entering into his condition and knowing the cir- 
cumstances in which he moved. We need expe- 
rience to teach. Christ was a suiFering Saviour, 
and if we would know him, we must sympathize 
with him in this respect. It would be difficult to 
conceive how God could become incarnate, and 
dwell among men without suffering ; and it is 
equally difficult to conceive how any one can pos- 
sess his spirit and be actuated by the same benev- 
olence, without also suffering with him. The 
character and conduct of men must grieve him as 
nothing else could. How important, then, in un- 
derstanding the will of God, that we should enter 
into this state of suffering with our Lord, and be 
ready to pass through any trials which we may 

228 



god's will known and done. 229 

"be called to endure, in the course of Divine 
providence. This must be the case if we would 
understand thoroughly his will and his ways. 
For this reason Paul desired to sound the depths 
of his sufferings, even made conformable unto his 
death. Much is said in the Scriptures of the suf- 
ferings of God's people. Afflictions are spoken 
of as their peculiar lot, and those who have been 
most abundantly blessed have shared most largely 
in the tribulations of Hfe. The redeemed in heav- 
en are represented as having come out of great 
tribulation. This is not represented as the histo- 
ry of a few, but of all who have ascended to glo- 
ry. We are plainly told at the outset that it is 
through much tribulation we are to enter the 
kingdom of God. Acts xiv. 22. 

I believe such declarations of Scripture are gen- 
erally considered as applicable to apostolic times, 
and not to the whole body of the faithful. It is 
supposed, as the early Christians were called 
upon to share largely in the afflictions of the gos- 
pel, so they were permitted to enjoy uncommon 
triumphs. The inference is, as we are not called 
upon to share the one, so we cannot enjoy the 



230 3IILLEXXIAL EXPERIEXCE ; OR, 

otiier. It is true we cannot share the triumplis 
of the gospel if we do not its conflicts. AVho 
ever heard of a triumph without a conflict, of a 
victory without a battle ? 

The error lies in the impression that suffering 
with Christ was the pecuhar trial of the primitive 
church, while it is the common lot of all those 
who live godly in Christ Jesus. '' Yea, and all 
that will hve godly in Christ Jesus shall suffer 
persecution." This declaration is not limited to 
any age or country, but a universal truth, appli- 
cable to all who thus live. " The servant is not 
greater than his lord. If they have persecuted 
me they will also persecute you. If the world 
hate you, ye know that it hated me before it 
hated you. If ye were of the world, the world 
would love its own, but because ye are not of the 
world, but I have chosen you out of the world, 
therefore the world hateth you.'' In the world ye 
shall have tribulation. The people of God have 
been an afflicted people in aU ages. . 



gob's will known and done. 231 

THE NATURE OF THESE SUFFERINGS. 

They are no doubt similar in some measure to 
tlie sufferings of Christ. We are not to suppose 
that the sufferings of Christ consisted mainly in 
physical suffering, or in bodily pain on the cross. 
His mental struggle and grief might have been as 
great in the garden as on the cross. We are told 
it was as great as he could bear, so much so that 
he was in danger of sinking before he came to the 
cross. He says, " My soul is exceeding sorrow- 
ful even unto death." " And being in agony, he 
prayed more earnestly ; and his sweat was as it 
were great drops of blood falling down to the 
fi:round." In answer to prayer, there appeared 
unto him an angel strengthening him. Hence to 
endure similar sufferings, we mean the same in 
land, it is not necessary to hang on the cross. 
We may suffer in the flesh without being literally 
crucified. " Forasmuch, then, as Christ hath suf- 
fered for us in the flesh, arm yourselves likewise, 
with the same mind ; for he that hath suffered in 
the flesh hath ceased from sin." Here Christians 
are required to have the same mind to suffer in 
the same sense in the flesh. 



232 MILLENNIAL EXPERIENCE ; OB 

Paul says, " Who now rejoice In my sufferings 
for you and fill up that which is behind of the af- 
flictions of Christ in my fleshy for his body's sake.'' 
He had not suffered on the cross, yet he had suf- 
fered in the flesh; he had endured the reproach, 
persecution and opposition of the world which his 
Saviour had endured, he sustained a similar bur- 
den and struggle in behalf of the church. Hence 
he does not hesitate to say of himself, " I am cru- 
cified with Christ ; nevertheless I live ; yet not I 
but Christ liveth in me ; and the life which I now 
live in the flesh, is by the faith of the Son of God.'* 
He had not hung on the cross, yet he had really 
been crucified with Christ. He had entered into 
the state of suffering and trial with his Lord. At 
times his sufferino;s mi^-ht have been as intense 
as they would have been if he had actually suffer- 
ed on the cross. He says of himself, " I have great 
heaviness and continual sorrow in my heart." 

The question here arises, what are the causes 
of suffering to one thus devoted to God ; what 
can produce such intense agony and distress in 
the minds of believers in this age ? We do not 
know but there is as much cause for grief and suf- 



god's will known axd doxe. 233 

fering In ttie present state of the cliurcli and world, 
as when Paul was an actor on the stage of life. 
An eye open to the condition of the world, and 
enlightened by the spirit of God, would see as 
much to groan over and deplore, as when the 
apostle to the Gentile world surveyed the na- 
tions passing on to the awful retributions of eter- 
nity. As a matter of course, how, or how much a 
person would be affected by a view of the state o^ 
the church and of the world, would depend upon 
his own state. A sinner or backshder might 
not see anything in the state of either to distress 
him, while a Christian, baptized with the Holy 
Ghost, would be dreadfully agonized by the view. 
Everything would depend upon the state of the 
observer's mind. In the very nature of the case, 
the more one is baptized into the spirit of Christ, 
the more he will feel as he felt in view of a dying 
world. Hence, one filled with the Spirit must 
suffer and groan as no one else can. He will see 
things in an entirely different light. How differ- 
ent the church appears to him ! 

One may see a good deal of external prosperity 
in the state of Zion. He rejoices to see multitudes 



234 MILLENNIAL EXPERIENCE ; OE, 

throng the sanctuary, and the ordinances of God's 
house respected. Another, at the same time, is 
dreadfully agonized at the awful insensibility and 
unbelief of God's professed people. He looks be- 
yond the surface of things ; he knows the love of 
many waxes cold, while the multitude pass on un- 
warned and unwept to the judgment. Notwith- 
standing these external forms, he knows there is 
but little real godhness. Enlightened by the 
spirit of God, he is prepared to judge in the case. 
Even aside from the obliquities and inconsisten- 
cies of many of God's professed people, he groans 
over the unbelief and backslidings of those who 
have covenanted with God. He knows salvation 
is stayed in consequence of it. His efforts for the 
impenitent are neutralized, and the tide of death 
rolls on unbroken. Who can look at such a state 
of things without crying out for anguish, if he has 
the spirit of Christ. If the eyes of Christians 
should be open to the state of many of our 
churches, what a cry would pierce the ear of heav- 
en. Instead of church members coming to the 
house of God, finely dressed and clad in your or- 
naments, you would come clothed in sackcloth, and 



god's will known and done. 235 

your head hanging like a bulrush, mourning would 
be your meat, and tears would be your drink. 
How the officers of our churches would cry day 
and night for the slain of the daughter of their 
people. Hear the language of Jeremiah, in view 
of the state of the church. '' Oh, that my head 
were waters, and mine eyes a fountain of tears, 
that I might weep day and night for the slain of 
the daughter of my people." The prophet is all 
but crushed to the earth, groaning out his days 
with anguish, passing nights of sorrow, enduring 
the reproach and persecution of a wicked genera- 
tion. 

Paul sustains a severe conflict for those who 
had become the children of God. " My little 
children of whom I travail in birth again, until 
Christ be formed in you." It would appear he 
was enduring the same travail for these converts 
which he had felt for them, previous to their 
conversion. ' They had probably lost their first 
love. He could not rest, till assured that Christ 
was formed in them the hope of glory. What can 
this mean, short of their entire sanctification ? For 
the church he suflfered and travailed, that it be 



236 MILLEXXIAL EXPERIEXCE ; OR 

filled with all the fulness of God. If Paul was 
now on earth, do you suppose he would endure a 
less conflict in behalf of the church ? 

Again, the state of the impenitent world is a 
source of great grief to one abiding in Christ. He 
will feel as Christ felt for sinners, and deny him 
self in their behalf. Paul could say I have great 
heaviness and continual sorrow in my heart, in 
view of the impenitence of his countrymen. He 
felt the same burden for them which Christ felt, 
and he is wilhng to lay down his life for them, if 
he might thereby save them. Let one only pos- 
sess the spirit of Christ, how differently he feels 
for the condition of sinners. " I beheld the trans- 
gressors, and was grieved." " Rivers of waters 
run down mine eyes, because they keep not thy 
law." He does not need some overt wickedness, 
some awful crime to arouse him to feel for sinners ; 
their simple impenitence moves liim to this de- 
gree. He cannot sit by unmoved, while conscious 
that sinners are o-oins; to hell. No one knows the 
burden of souls, but he who has felt it. Davs 
and nights, the burden rests upon him and weighs 
him down. He has no relief but as he prays, and 



GOD'S WILL KNOWN AND DONE, 237 

frequently that increases the burden. The struggle 
may be longer or shorter, it may last for weeks, or 
months, or even years, depending upon circumstanc- 
es. It is often as great as the soul can bear, and if 
it did not find relief, it would sink under the bur- 
den. And we see not why the burden may not at 
times abridge life and induce a premature death. 
The suffering and trial is nothing compared with 
the blessing. You remember Jacob experienced 
a great temporal calamity, when he prevailed with 
God. It is better to die wrestling with God, than 
to live and know nothing; about sufferinor with 
Christ, in behalf of a dying world. Yes, it is bless- 
ed to die for the same object for which our Saviour 
suffered and died. It helps to fill up that which is 
behind in the afflictions of Christ, and thus to 
sanctify God's people, and convert a dying world. 
While the church and the world remain where 
they are, how can any one live in Christ with- 
out suffering ? He must feel as Christ did if he 
has His Spirit. The presence of the Saviour 
opens one's eyes to a world of objects not before 
seen. Things appear in a new light. How dif- 
ferent does sin and sinners appear. And were it 



238 MILLEXXIAL EXPERIENCE ; OR, 

not for the increase of divine support, the soul 
would immediately sink under the view. We have 
given you no conception of these sufferings, unless 
you have experienced them. The word of God 
speaks of them as travail, as wrestling, as a 
burden, as dying with Christ, crucified with Him. 

THE OBJECT OF THESE SUFFERINGS. 

They must subserve an important object in 
Christ's kingdom, or they would be prevented. 
God is an economist in His government, hence, 
He never would permit suffering and pain without 
some benevolent use. 

Paul rejoiced in his sufferings as fillinrg up that 
which is behind of the afflictions of Christ. By 
this lano;uaore we are not to understand that each 
saint becomes a kind of Saviour, and that all their 
sufferings in connection with Christ's, are an all- 
sufficient atonement for sin. We do not adapt 
this papal notion as scriptural. He does not mean 
there was anything lacking in the sufferings of 
Christ, which was to be supplied by His followers 
as an atonement for sin. The idea is. Christians 
suffer with Christ, not to procure pardoning 



god's will known and done. 239 

mercy, but to render His sufferings more effectual 
in blessing the world. In tliis sense, the afflic- 
tions of God's people have been of great service 
in extending the triumphs of the Redeemer. The 
attention of the world has been thereby called to 
the truth, and they have had in the lives of such, 
living illustrations of the gospel. They have 
taken knowledge of them that they have been 
with Jesus. To fill up that which is behind oi 
the afflictions of Christ, means either that he had 
not as yet filled up his measure of suffering for 
Christ, or that as he had begun to suffer with 
Christ, he was filling up that which he lacked in 
coming up to Christ's measure, that he might 
bear a more perfect resemblance to Him. Paul 
desired to sound the depths of his sufferings, being 
even made conformable to his death. The latter 
idea is more consonant with the apostle's aspira- 
tions. He desired nothing short of a perfect con- 
formity to his blessed Lord. 

A prominent object in these sufferings is the 
good of the church. Paul alludes to this repeat- 
edly when referring to these afflictions. In this 
light he rejoices in them, suffering for Christ's 



240 MILLENNIAL EXPERIENCE ; OR, 

body, tlie church. He Is willing to travail again, 
if Christ may be formed In them the hope of 
glory. For their good he Is ready to endure any- 
thing. He manifests the greatest Interest every- 
where for the church, the spouse of Christ. His 
epistles are full of Instructions to converts, to lead 
them on unto perfection. He makes use of eyery 
motive to lead them to be holy and unblameable 
before the Lord In love. He tells them their 
bodies are the temple of the Holy Ghost. They 
are the spouse of Christ, and He Is the husband 
of the church. The very life of the apostle seemed 
to depend upon the state of the church. He says, 
" For now we live If ye stand fast In the Lord." 
He views everything through Christ, he loves the 
church for His sake, and he Is willing to lay down 
his life for her. 

The sufferings of Christians have been of great 
importance to the strength and purity of the 
church. The Imprisonment of Paul turned out 
for the furtherance of the gospel. He speaks of 
some waxing confident by his bonds, who were 
much more bold to speak the word without fear. 
The sufferings of JohnHuss and John Kjqox, only 



god's will known and done. 241 

kindled the embers of civil and religious liberty 
which were being smothered by the Roman hier- 
archy. The sufferings and persecution of the 
Reformers, only spread abroad the knowledge of 
the truth, and aroused the world from the sleep 
of ages. 

Indeed, but for the sufferings of God's people, 
it would seem to human appearance at least, that 
the world would never awake to its lost condition, 
and inquire for the way of life. Men have slept 
over the worst evils, and cherished the most fatal 
delusions, till God has put some of His servants 
into the furnace, and held them there without 
their being consumed, and the wicked have had 
to acknowledge the power of God, and salvation 
has spread. This has been the case at every pro- 
gressive step which the church has taken in the 
redemption of the world. Those have generally 
been the most useful who have shared most largely 
in the afflictions of Christ in the flesh. When 
God has been about to bless the world in a peculiar 
manner. He has been wont to put some of his ser- 
vants into a furnace of affliction, where they have 
become purified and prepared for the great work 



242 MILLENNIAL EXPERIENCE; OR, 

to Wiiicli God had called them. Great MessmQ-s 
are often preceded with great trials. Many- 
shrink from the conflicts they would encounter in 
the path of duty, and they lose the triumphs of 
the faithful. There has not been much improve- 
ment in the world without suffering. How true 
this has been in the onward march of the church 
to her glorious and final consummation. She has 
been subjected to new and fiery ordeals in the 
work of reform. And we have no reason to think 
she will be exempt in her future glorious triumph. 
She may not be subject to persecution and martyr- 
dom as in former days. There are other forms of 
suffering not less trying than the prison, the fag- 
got, and the stake. You may be called to live 
under the odium of a corrupt public opinion, or to 
be ostracised by a corrupt church, more trying 
than a hundred deaths. There is such a thing as 
martyring one alive. 

What may be the peculiar trials of the church 
before she enjoys the long promised millennium, it 
is not for me to say. But if we may take the 
past history of the church, as a prognostication 
of what is to be, we may expect the final redemp- 



god's will known and done. 243 

tlon of the world will be effected under peculiar 
trials. The church may have to go through the 
furnace before she will be prepared to meet the 
embattled hosts of sin, and subdue her enemies 
through the power of an all-conquering faith, or 
before she will be fitted to enjoy the privileges 
and blessino^s of millennial ao^es. When God be- 
stows peculiar mercies. He prepares His people to 
receive and enjoy them. 

Again, the trials and afflictions of God's people 
are the means of their own sanctification. In this 
way they become like God ; entering into his 
state of suffering as well as of triumph ; knowing 
his will and fully sympathizing with him in all 
his feelings. The Saviour has clearly taught us 
the passivity of God in his life and death and if 
we would be like him we must enter into this 
state of suffering with him. Thus the apostle 
says, " Count it all joy when ye fall into divers 
temptations^ knowing this, that the trying of your 
faith worketh patience. But let patience have 
her perfect work that ye may be perfect and en- 
tire, wanting nothing." It would seem by this 
that God perfects his people through suffering. 



244 MILLENNIAL EXPERIENCE; OR, 

Trials are the means by wMch God purifies his 
people and gives them patience to bear the ills and 
afflictions of life ; making them perfect in every 
good work to do his will, working in them that 
which is well-pleasing in his sight, through Jesus 
Christ. 

Some have supposed that when He has accom- 
plished this work He will cease this kind of disci- 
phne with them. They will live without sharing 
these sufferings and afflictions in their flesh. We 
know not from whence they have derived such im- 
pressions. We are sure they never received them 
from the word of God. No one was ever more 
severely tempted than Jesus Christ. And who 
ever suffered more ? No one will pretend it was 
because there was any imperfection in him. 
Where have we a more perfect illustration of se- 
vere suffering and of deep affliction than in the 
case of Job, after he is described by God himself, 
as a perfect man ? Why may we not then infer, 
it is not only the way in which God perfects his 
people, but also the way in which he keeps them 
perfect. 

Chastisement, or trial, is no evidence of sin in a 



god's will known and done. 245 

given case. It may be evidence of the very op- 
posite. " Whom the Lord loveth he chasteneth 
and scourge th every son whom he receiveth." 
" If ye endure chastening, God dealeth with you 
as with sons." Hence, trials may be only evi- 
dence of the paternal regard of our heavenly 
Father. They may be designed to keep us holy 
as well as to make us holy. We have no evi- 
dence that the trials or sufferings of Paul were 
designed to check any vice in him. In the case 
of the thorn in the flesh, of which he speaks, we 
are informed that it was given unto him lest he 
•"mio'ht be exalted above measure, throuo-h the 
abundance of the revelation made to him. God 
sent this affliction not because he was proud, but 
to keep him from being proud. The Lord knew 
he needed just that check. 

Thus the sufferings of God's people serve to 
sanctify, and to keep them in a sanctified state. 
They become our richest blessings and our choic- 
est mercies, under the superintendence of our 
heavenly Father. How often have the people of 
God had occasion to say, " It is good for me that 
I have been afflicted that I might learn thy stat- 



246 MILLENNIAL EXPERIENCE ; OR, 

utes. Before I was afflicted I went astray ; but 
now have I kept thy word." 

Suffering with Christ is thus the means of our 
sanctification and growth in grace, and in the 
knowledge of Christ. How can we know the 
Saviour except as we enter into a state of suffer- 
ing with him ? How unphilosophical as well as 
unscriptural the idea, that afflictions and trials 
would cease if we were wholly conformed to the 
Divine image. In the very nature of the case, 
our sufferings and afflictions must increase, the 
greater resemblance we sustain to the character 
of our blessed Lord. The unbelief of professed 
Christians, which once we might not have noticed, 
now pains and grieves us to the heart. We can 
but mourn over their backsliding and formahty. 
Ordinary professors little reahze the trials and suf- 
ferings of one who abides in Christ. They know 
not his travail nor his agony. The thoughtless- 
ness and stupidity of the impenitent world fill 
him with grief and pain. He looks upon their 
conduct with amazement, and wonders at the for- 
bearance of God. As trials serve to sanctify the 
people of God, so their sanctification serves to in- 



god's will kintown and done. 247 

crease their trials. SuiFerIng with Christ tends to 
break the power of the world ; to destroy the do- 
minion of selfishness, and deliver us from our spir- 
itual foes. So the annihilation of self, deadness to 
the world, the crucifixion of the flesh, tend to in- 
crease the burden of souls, and lead us to agonize 
for the lost. You can see how Paul suffered as 
he did, and how it was that he always triumphed 
in Christ. The Lord Jesus overcame throug-h 
suffering and death. So as we enter into his suf- 
ferings we arise to a new life. 

**THE PRIVILEGED MINISTER." 

For years he had been laid aside from his work 
by sickness of the most distressing character, poor 
and wholly dependent upon friends for a living ; 
he was a fit subject for chronic despondency. To 
our question. How has it been with your soul ? 
The inquiry at once awakened all the love and 
ardor of his being. " My soul, it exults in the 
Lord ; I have had constant triumph in God. 
They pray for me as an afflicted man, but I feel 
that I am a 7:)7^^'y^7egrecZ man." Privileged! his 
whole soul was in that word. We went to com- 
fort him, but he comforted us, and we left his 
house praising God for his goodness. 



248 MILLENNIAL EXPEKIENCE ; OE, 

Again, those sufferings subserve a most impor^ 
tant object in the awaking and conversion of sin- 
ners. They have in them living illustrations of 
the worth of the soul. What can make the care- 
less tremble and the hardened feel, like seeing 
Christians in the dust, burdened for their souls ; 
like witnessing a self-sacrificing spirit on the part 
of Christians ? They can see a marked difference 
between themselves and such Christians. The 
quiet and meek spirit exhibited by Christians, 
under sufferings and privations, has had a most 
powerful influence in the increase of disciples in 
our world. This is a kind of influence not very 
easily resisted. They can cavil with your argu- 
ments, they can resist your appeals, they can defy 
your logic. But how can they reply to your 
grief and agony in their behalf ? Here is an ar- 
gument they cannot gainsay. They have to ac- 
knowledo^e its power. They can but see that you 
have been with Jesus. Even the Scribes and 
Pharisees had to acknowledge this. They saw in 
them the spirit of the suffering Saviour. 

When Christians are exercised by this spirit, 
sinners are born into the kingdom of Christ. An 



god's will kxow>?^ and done. 249 

intense interest is awakened in the community, 
Zion travails, and souls are born again. The most 
hardened tremble and submit to God. It was in 
this state of the church, that thousands were con- 
verted on the Day of Pentecost, and that Saul of 
Tarsus was brought down. When Christians 
groan in view of the condition of the dying mul- 
titudes around them, salvation is not long delayed. 
Heaven suffereth violence, and the violent take it 
by force, and men everywhere press into it. This 
was the secret of Paul's success as a minister ; he 
suffered with Christ, daily. He counted not his 
life dear unto him, if he might but win souls to 
Christ. The day of conflict and the day of tri- 
umph are not far apart. 

TxiESE SUFFEKINQS ARE DESIRABLE, AND SHOULD BE SOUGHT BY 
THE PEOPLE OF GOD. 

By this, you will not understand us as urging 
they should court opposition, and wantonly pro- 
voke persecution in order to secure the crown of 
martyrdom. A spiritual mind will do no such 
thing. He will find trials and sufferings as much 
as he will be able to bear, in the faithful discharge 
of his duty. A truly godly life cannot fail to 



250 MILLE]S^NIAL EXPERIENCE ; OR 

awaken opposition in a world of sinners. "All that 
will live godly in Christ Jesus shall suffer persecu- 
tions." The very state of that mind will natural- 
ly produce grief and suffering in behalf of a guilty 
world. His eyes are opened to see the woes and 
follies of the lost. He need not take one step aside 
from the usual call of God's providence, to meet 
the condemnation and curses of a wicked world. 
If one has real faith in God, if he walks by faith, 
he will not go far before he will find his faith tried, 
and he will be called to endure hardness as a 
good soldier of the cross. Suffering for Christ 
fihould only be sought then in the will of the 
Lord, and not to gratify any worldly ambition or 
vain notoriety, not to be the hero of a persecution, 
or an illustrious martyr of some reform. No, the 
humble, self-denying Christian will desire no such 
thing, and he will do nothing to provoke any un- 
necessary opposition. He will endure sufferings 
and trials, as the Lord brings them upon him. If 
he trusts in the Saviour, he will find them cominor 
upon him in a perfectly natural way. God tries 
those who have faith, that they may have more. 
*' Every branch that beareth fruit, he purgeth 



god's will known and done. 251 

it that it may bring forth more fruit." As lie 
gives grace to bear the trial, the trial only be- 
comes the occasion of a triumph. 

These sufferings are not to be viewed in the hght 
of a misfortune, as something to be dreaded and 
avoided. Paul says, he rejoiced in them. " Who 
now rejoices in my sufferings for you, &c." Then 
again, " Therefore, I take pleasure in infirmities, 
in reproaches, in necessities, in persecutions, in 
distresses, for Christ's sake." He does not shrink 
from them, or try to avoid them. But he glories 
in his afflictions, that the power of Christ may 
rest upon him. He desires to know the fellow- 
ship of his sufferings being made conformable 
unto his death." He is not satisfied with any ordi- 
nary knowledge of his sufferings. He desires a 
thorough acquaintance with them, and such 
acquaintance as he could possess only by an ac- 
tual participation with Christ in His sufferings. 
As his death mio-ht be considered the hio-hest 
manifestation of suffering, he even desires a con- 
formity to it. He desires to sound the very 
depths of his sufferings, that he may be com- 
pletely transformed Into His Image. Who can 



252 MILLEXXIAL EXPERIEXCE ; OR, 

doubt but the apostle regarded them as desirable 
and to be sought, when he expresses hunself thus. 

He not only rejoiced in his own suffering, but 
he rejoiced to see others suffering for Christ. He 
says, " I am filled with comfort, I am exceeding 
joyful in all our tribulations." He loved to see 
the disciples of the suffering Saviour entering into 
His state of suffering. He knew the blessed in- 
fluence of those trials upon their own sanctifica- 
tion, and upon the salvation of the world. 

Again, they are desirable on the ground that 
they are the surest way to secure. the consolations 
of the gospel. You must not think it is all suffer- 
in of, and nothino; but sufferins: in the kino-dom of 
Christ. Were it so, however desirable salvation 
might be, we have little hope any of you would 
be willing to be a disciple ; for many of you even 
now reluctate when you are assured there are no 
such joys as are found in Christ. Far from this the 
very afflictions of the gospel are one of the sources 
of the Christian's triumph. " For as the sufferings 
of Christ abound in us, so our consolation abound- 
eth by Christ. And whether we be afflicted, it is 
for your consolation and salvation, which is effectual 



god's will known and done. 253 

In the endurino: of the same sufferlno-s which we 
also suffer, or whether we be comforted, It Is for 
your consolation and salvation. And our hope of 
you Is steadfast, knowing, that as ye are the par- 
takers of the sufferings, so shall ye be also of the 
consolation." What could be plainer ? " As the 
sufferings of Christ abound In us, so our consola- 
tion abounds In Christ, and as we are partakers 
of the suffering, so we shall be of the consolation. 
Let It not be supposed the Intense sufferings we 
have described, are Inconsistent with great joy 
and triumph In God. Not only so, but they are 
the occasion of It. Do you not understand that 
paradox In religion, " sorrowful, yet always re- 
joicing," having great heaviness and continual 
sorrow, and yet always triumphing In God. Do 
you say this cannot be, one cannot be so distressed 
and so joyful at the same time. These apparent 
contrarltles are perfectly compatible with each 
other. You do not suppose the Saviour was 
wretched amid His sufferings. We know some 
have always looked upon Christ as the " man of 
sorrows, and acquainted with grief," that they can 
scarcely Imagine how He could be happy at all ; 



254 MILLENNIAL EXPERIENCE ; OR, 

above all, they cannot see liow He could triumpli 
and exult in the Lord, Let us take the testimony 
of God's word. " Therefore God, even thy God, 
hath anointed Thee with the oil of gladness above 
Thy fellows." What can this mean but the Lord 
Jesus was the happiest being on earth ! His joy 
exceeded His brethren. While He was the most 
afRicted He was the most joyful. We suppose 
Christ was joyful in His intensest grief. He could 
not have felt self-reproach or remorse in any 
sense. He must have felt the highest compla- 
cency in the work He had begun. Again His 
Father testified His complacency in His well be- 
loved Son. We are told, " In that hour Jesus 
rejoiced in spirit and said, I thank Thee, O 
Father, Lord of heaven and earth, that Thou hast 
hid these things from the wise and prudent, and 
hast revealed them unto babes." Yes, Jesus re- 
joiced. He rejoiced in His work, in His suiFerings 
and death in behalf of a dying world. Even in 
that trying moment, when He cried in the anguish 
of His spirit, " My God, My God, why hast Thou 
forsaken me ?" He must have felt the greatest 
complacency in the offering He was making for a 



god's will known and done. 255 

lost world. There could have been no self- 
reproach nor remorse. He must have known that 
His Father then smiled upon His well beloved 
Son, while He was enduring the keenest anguish 
and the most wrenching agony. The Father 
acknowledged the highest complacency in His Son, 
while He hid the sun from the gaze of that awful 
scene transpiring on the cross, and while He gave 
demonstrations of His love through all the king- 
doms of nature. Even in death He exults as He 
surveys the glorious results of His suffering to a 
ruined world, the power of the devil broken, and 
all his vast designs defeated. " He saw the tra- 
vail of his soul and was satisfied." 

It is thus with those who know the fellowship 
of his suflferings. In their aflBictions they are not 
destitute of consolation. They are conscious that 
God smiles while thej- are in excruciating agony 
for the church, and while they travail for souls. 
That desertion of spirit manifested by Christ, 
when he cried, " My God," &c., has not been un- 
known to the people of God since. Though they 
have felt this dreadful desertion, they have at the 
same time been conscious of the smiles of God. 



256 MILLENNIAL EXPERIENCE ; OR, 

They have known that God regarded them with 
the highest complacency. Amid their grief they 
have rejoiced, and amid their groanings they have 
shouted. They have had no more doubt of the 
smiles of God than they have of their existence, 
though their distress may be such that it would 
seem as though body and spirit must part. One 
can but cry for help, and yet the very cry seems 
to increase his ano-uish. When the Lord brino-s 
one here he knows how to deliver him from 
temptation. As our sufferings abound, so our 
consolation abounds. We triumph amid conflicts, 
we exult under distresses. Suffering with Christ, 
how can we but rejoice with joy unspeakable and 
full of glory ? There is no describing the joy and 
triumph of such an one in God. It is unspeaka- 
ble and full of glory. Here joys and sorrows are 
mingled into one cup, and it would be scarcely 
possible at times to say which exceed. Some- 
times you would be disposed to consider one thus 
situated as the happiest being in the world, and I 
do not know how he could be happier ; at others 
you might be disposed to consider him the most 
afflicted. How intense his sufferings and yet how 



God's will known and done. 257 

exti^tlc Ms joys ! On the whole, how exceeding- 
ly (i'3slrable feuch an experience ! Who will say 
it h not \\'orth seeking? "Beholding as in a 
glasft^ the glory of the Lord, we are changed into 
the sjime image from glory to glory, as by the 
spirit of the Lord." Who would not be Hke his 
Lord, suffer with him, and rejoice with him for- 
ever 'i 

Hes/i' what Peter says about these sufferings. 
But reduce inasmuch as ye are partakers of 
Christ's «?ufferings, that when his glory shall be 
revealed ye may be glad with exceeding joy. 
When out3 is thus afflicted, the glory is not long 
reserved, though its fulness may be withheld, as 
we should be wholly incapacitated to endure the 
full blaze ^if Divine gloty. These sufferings and 
buffettings only render future glory more exceed- 
ing gloriously, as storms only render home more 
inviting and endearing, on the principle of con- 
trast. They prepare the soul for richer manifes- 
tations of glory. 

Listen to James : " Blessed is the man that en- 
dureth temptation, for when he is tried he shall 
receive the crown of life which the Lord has 



258 MILLEXXIAL EXPERIEXCE ; OR 

promised to them that love him." The apostle 
considers such an one as highly favored of God ; 
he is blessed with trials, he is crowned with suf- 
ferings. No cross, no crown, is as true in philos- 
ophy as it is in theology. V^e must suffer with 
Christ if we would reign with him. How can one 
be strong in the Lord without trials. To have 
strenorth we must have exercise : to have stronsr 
faith, we must be placed in circumstances to call 
it forth. If strong faith is desirable, the means of 
attainment are likewise, and those we have shown 
to be the afflictions of the gospel. 

Is it strange, then, that Paul should say to his 
son Timothy, in his last letter, just before putting 
on the crown of martyrdom, " Be thou partaker 
of the afflictions of the gospel, according to the 
power of God." What better testimony could 
we ask in respect to the desirableness of suffering 
with Christ ? Here is the dying testimony of an 
experienced Christian to a young disciple. Here 
is no counsel of expediency, teUing him how he 
may avoid the offence of the cross and shun the 
opposition of the world. No, not a word of it ; 
Be thou partaker of the afflictions of the gospel 



god's will known and done. 259 

It would have been better for the world if all min- 
isters had followed this counsel. There would 
have been more suffering and more consolation, 
more conflicts and more triumphs. 

Can you doubt the desirableness of these suffer- 
ings ? Consider their influence upon those who 
endure them ? their influence upon the church at 
large, and their influence upon a dying world. 
We have an illustration of this in the lives of the 
early disciples. When has there been such power 
and glory in the church ? Nothing could stand 
before them. Taught by the spirit of God, bap- 
tized with the Holy Ghost, they knew the will of 
God and they did it. They did not go forward 
timid and hesitating, like men not knowing what 
to do, but they acted like men who knew what 
the Lord would have them to do. Suffering with 
Christ, they became perfectly identified with him, 
entering into all his plans and knowing his mind. 
How desirable then, to suffer with Christ, if we 
may thereby know and be filled with a knowledge 
of his will, in all wisdom and spiritual under- 
standing. 

Look at Paul, one of the brightest examples of 



260 MILLENNIAL EXPERIENCE ; OR, 

a suffering Christian; a stream of light follows 
him wherever he goes. His path, like that of the 
just, shines more and more unto the perfect day. 
He goes from strength to strength, and from glo- 
ry to glory. What do we need but this. In the 
church, to render the conquest of the earth com- 
plete, to give to the Son, the heathen for his In- 
heritance, and the uttermost parts of the earth as 
his possession. The life of the world hangs upon 
the crucifixion of the church. It may be doubted 
whether there will be this suffering with Christ 
in the millennium. But we are describing millen- 
nial experience as conformable to the present 
state of the world, just as this same experience 
was modified In the life of Paul, by his peculiar 
circumstances. It must vary In some degree, ac- 
cording to time and circumstances. 



CHAPTEE Vn. 



PEEFECT CONTENTMENT, 



To enjoy this manifestation one must be in a 
state of perfect contentment, where the will is en- 
tirely crucified, and all the desires are in perfect 
subordination to the will of God. The sentiment 
of the heart is, " Thy will, not mine, be done." 
Such an one cannot be disappointed ; for he would 
have every thing as the Lord orders it. He lives 
and walks in the divine will, and so perfect is the 
union between God and the soul, that you would 
scarcely perceive the existence of two distinct 
wills. This produces a state of perfect content- 
ment where the mind moves and turns at the least 
breath of the Spirit. It is not all the while chafed 
and troubled at the manifestation of the divine 
will, but readily yields to all its teachings in the 
varied circumstances of life. This peculiarity is 
strikingly true in the hfe of Paul. And it is pe- 

261 



262 MILLENNIAL EXPEEIENCE ; OR 

culiarly Interesting and Instructive as Illustrating 
Christian character In Its highest state of develop- 
ment. The life of the apostle was emphatically a 
life of trial. He passed through every vicissitude 
from extreme want, to abounding plenty. " I 
know both how to be abased, and I know how to 
abound, everywhere and in all things I am In* 
structed both to be full and to be hungry, both to 
abound and to suffer need." Amid the whole, he 
had learned to be content, to be satisfied with 
want as well as with plenty. 

WHAT IS IMPLIED IN CHRISTIAN CONTENTMENT. 

IT MUST IMPLY FAITH IN CHRIST AS A SAVIOUR. 

No one can possess It without faith In the Lord 
Jesus. Without this, one must feel condemned 
and consequently restless and troubled about his 
condition. There is no peace to the wicked. Let 
his external circumstances be ever so favorable, he 
cannot be contented while he knows he Is under 
the wrath of God. No kind of external ease and 
comfort can quiet the fears that prevail within^ 
He has nothing upon which he can rest with any 
kind of security. The foundations of his hopes 



god's will known and done. 263 

may be destroyed at any moment. If they rest 
upon his life or upon his resolutions, they may 
perish in an instant. In the very nature of the 
* case, he must be the sport of fear and hope. To 
be contented, one must have a sure fouiidation, 
upon which to rest. He must be where he knows 
he is safe, where every interest is secure. This 
can only be through faith in Christ. Every one 
who trusts in the Saviour, knows he is safe, under 
all contingencies ; nothing can harm him. He is 
secure in life, and he is secure iii death. Come 
what will, he is safe. 

CONTENTMENT IMPLIES PERFECT HABMONY BETWEEN THE POWERS 
AND SUSCEPTIBILITIES OF THE MIND. 

There is no conflict between the conscience and 
the heart. The intelligence approves what the 
heart chooses. It was not always so ; the heart 
once craved what the conscience condemned. 
There was a constant warfare within. The sinner 
knows and acknowledges that he ought to serve 
God, while he chooses the ways of sin. Amid his 
waywardness and folly, he meets with continual 
opposition and goading, he finds no rest. 

He is. contented with nothing, neither with him- 



264 MILLENNIAL EXPERIENCE ; OB 

self, nor with God, nor Tritli any one else. His 
conscience approves of God as he is, but Lis 
heart rises in opposition to his claims. If God 
were different so his heart would approve of hinf, 
then his conscience would condemn. Khis mercy 
or his justice were so changed that his heart 
should approve, then his conscience would con- 
demn. So God cannot please sinners. The true 
character of God must be offensive to their hearts. 

Sinners never like the church. Christians are al- 
ways too hot or too cold in the eyes of the world ; 
they are either enthusiasts or hypocrites. If they 
are faithful, their hearts condemn them, and if un- 
faithful, then their consciences condemn. If they 
warn them, they are infringing on their rights, and 
if they do not warn, they think they have no care 
for their souls. 

Nor is it possible for the sinner to be pleased 
with himself, while he continues in sin. His con- 
science cannot but condemn. Before there can be 
the least contentment in that bosom, there must be 
an agreement between the heart and conscience. 
Inclination must ^i^e wav to the demands of the 
intelligence, peace must be restored in that breast, 



god's will known and done. 265 

or contentment can never take up its abode there. 
In the very nature of the case there must be a 
perpetual conflict in that mind. The elements of 
discord rule and reign in that soul till the heart 
yields to the conviction of the conscience. 

CONTENTMENT IMPLIES PERFECT CONFIDENCE IN THE SUPERINTEND- 
ING CARE OF GOD. 

Like a child, who has full confidence in his 
parents, and who is not troubled for fear of want, 
he rests in God with perfect confidence, that He 
is able to provide for all needful times. He is not 
all the while filled with apprehension in respect to 
the future, he is careful for nothing, assured that 
God will not withhold from him any good thing. 
He is perfectly satisfied that all things are so 
under the control of the divine will, that nothing 
can occur except by God's agency or by His per- 
mission. If He permits us to be tried, He is able 
to give us grace to bear the temptation, so that 
the trial becomes the occasion of a triumph. He 
knows that all things are under His control, even 
devils can do nothing without His permission. 
They could not touch Job till He gave them per- 
mission, nor dare they enter the herd of swine 



266 MILLENNIAL EXPERIENCE ; OR, 

Without license from the Son of God. Knowing 
all things, and seeing all things present and future, 
He can prepare us to meet every change as it 
occurs, or every temptation as it arises. Indeed, 
there is an economy in having but one Omniscient 
Being in the universe, and all the rest put confi- 
dence in Him. A blind man can walk upon that 
plank-road as securely and as firmly, while he has 
confidence in his guide, as he who has eyes. So, 
while we have confidence in God, we can follow 
Him as securely and peacefully as though we 
could see all the future. What have we to do but 
to take hold of His hand, and let Him guide us 
whither He may. It is just as though we had 
eyes to see what is coming. Things may appear 
very threatening and dark, and God may not seem 
to notice us, yet we are assured that all things 
shall come round right at last, so as to secure the 
greatest amount of good. Even the wrath of man 
shall praise Him, and the remainder He will re- 
strain. With this assurance one can rest with 
entire composure. What can any one ask more, 
and if he has fuU confidence in the divine go\'ern- 
ment, can he be otherwise than contented ? It is 



god's will known and done. 267 

a subject of the greatest joy that God is a Sove- 
reign, and will do all His will, and that none can 
stay His hand. He loves to contemplate His 
character in this light. Everything is at the dis- 
posal of infinite wisdom, and of infinite power, and 
of infinite benevolence. He has a heart to choose 
w^hat is best, a mind to perceive what is best, and 
power to do w^hat is best. What more can any 
one desire ? Could you ask anything more than 
this for yourself or for your friends? It would 
seem as though we could commit ourselves and 
every interest into His hands, not only with per- 
fect resignation, but with the greatest exultation 
and delight. God lives, God reigns ; and what can 
harm me while He is my friend, and what can I 
want while He supplies ? 

AGAIN CONTENTMENT IMPLIES THAT HE IS SATISFIED WITH ALL THE 
ARRANGEMENTS OF DIVINE 1 RO VIDENCE IN RESPECT TO HIMSELF. 

Some are constantly contending with God 
through His providence, dissatisfied with every- 
thing. They might as well contend with God as 
to contend with His providence, as He directs 
all things. They act and feel just as thougii 
they thought everything was arranged to tantalize 



268 MILLENNIAL EXPERIENCE; OR, 

and injure ttem. They cannot see why God 
should deal so hard with them. Everything 
seems to be out of joint. The truth is, their 
hearts are opposed to God, and hence there is 
continual discontent. They are miserable, and 
they would make every one around them misera- 
ble if they could. Some of them are in the 
church, and we will not say but they have been 
regenerated ; for the grace of God can live where 
you and I cannot. Mr. Whitfield used to ob- 
serve, " The grace of God may be grafted upon a 
crab-tree," the ugliest and meanest shrub in all the 
British dominions. Some of these discontented 
people may have known what grace is, but cer- 
tainly they cannot have much of it in exercise. 

The work of pruning and purifying them to fit 
them for heaven is certaialy a great one, and one 
that will cost them a great deal of suffering and 
trial ; they must go through the furnace till the 
fires have consumed the dross, and the soul is 
brouo-ht to lie without a struo-orle or murmur in 
the arms of infinite love, and kiss the rod that 
hath appointed it. 

The one who possesses the grace of content- 



god's will k:n^own a:n^d done 269 

ment, rejoices In all 'tlie arrangements of divine 
providence. He sees the hand of God in every- 
thing. He knows what appears to be adverse, 
He can overrule to the good of his cause. Those 
who are governed by appearances, are often very 
bad judges of what God is doing, constantly liable 
to deception ; they have seen a failure, where was 
a triumph, loss, where there was gain. Like 
Jacob, they have been ready to say, " all these 
things are against me," when they have all 
worked together for their good. 

He is content with everything as it occurs, nor 
would he have it otherwise, all things considered. 
He is content come what will, want or plenty, 
sickness or health, honor or dishonor. The lan- 
guage of his heart is, " It is the Lord, let Him do 
as seemeth Him good." It is impossible to disap- 
point such an one, he would have everything just 
as the Lord orders it. He is content to have God 
decide how it shall be. It is not difficult for 
such an one to read divine providence, for God 
appears in every event guiding and controHng the 
whole to a most glorious and blessed issue. It is 
enough for him to know the end, the problem God 



270 MILLENNIAL EXPEDIENCE ; OR, 

is solving in all His providential dispensations. 
Though he may not understand God's particular 
design in every event, yet he is satisfied to know 
the general result, the glorious consummation of 
the history of divine providence. 

IT I31PL1ES THB MOST UNWAVERING CONFIDENCE IN THE PROMISES 

OF GOD. 

These promises embrace every possible condi- 
tion and circumstance in human life. Some of 
them are so general as to meet every possible 
want, and provide for every possible necessity. 
There can be no such thing as misapplying them 
in the exercise of faith. ''Whatsoever things ye 
desire when ye pray, believe that ye receive them, 
and ye shall have them." "Ask, and it shall be 
given you ; seek, and ye shall find ; knock, and it 
shall be opened unto you." "If ye abide in Me, 
and My words abide in you, ye shall ask what 
ye will, and it shall be done unto you." 

In the exercise of faith, how can one misapply 
such promises ? 

Then, again, there is a wonderful particularity 
and speciaHty in many of them to meet individual 
and exact cases as they occur. The number of 



god's will known and done. 271 

sucli is by no means small. In them, all the sons 
and daughters of affliction are specially remem- 
bered. In them God styles Himself the widow's 
God, a Father to the fatherless, and the Helper 
of those who have no help. They embrace every 
kind of time and circumstance in human life, to 
meet all the exigencies of the world. They should 
be read and remembered, so as to be at hand 
whenever occasion for their use arises. Such be- 
ing their character, nothing else coidd more pro- 
mote contentment than faith in them, and, indeed, 
it would be difficult to conceive how one could be 
really discontented who believed them. Could 
you desire anything more, or greater, than to be 
assured that everything shall conspire together for 
your present and future good ? What more could 
you ask, or even think ? 

We have not space to consider these promises 
at length. We can only refer to some of the more 
prominent ones. Notice that one which covers 
the whole ground of divine providence, and se- 
cures every influence for our well-being in the 
present world. " All things do work together for 
good to them that love God." If one believes 



272 MILLENNIAL EXPERIENCE ; OR, 

this promise, can he be discontented? Could he 
ever repine and complain ? Could he be filled 
with fear and forebodings ? Xo I He could do 
nothing but rest in the arrangements of God with 
the utmost composure and delight. Only let him 
believe that everything is conspiring together for 
his good, that prosperity and adversity, health and 
sickness, things favorable and unfavorable, life 
and death, are all working together for his good, 
and what could discomfort him ? Everybody and 
everything becomes your servant to help you 
along to heaven ; they all work into each other's 
hands to bring a blessing to your soul. "What! is 
that slanderer who is making every effort to blast 
my good name and destroy my reputation, is he 
working for my good?" Most certainly, he is no 
exception to the general rule ; he is one of your 
servants designed to bless you. " The wrath of 
man shall praise Him. Said David in respect to 
the cursing of Shimei, " Let him curse." God 
can overrule the cursino; into a blessinr;, so that 
the very evil intended becomes a positive good. 

What shall we say of the losses that good men 
sustain, of the disappointments they are called to 



god's will ejstown and done. 273 

meet? They are no exceptions, but blessings In dis- 
guise ; it is only depriving them of a less good, to 
bestow upon them a greater. God has to strip 
some men in order to save them. 

Though chastisements for the present may seem 
grievous, yet they work out the peaceable fruits 
of righteousness, and become rich blessings to our 
souls. Let one but believe this promise, and he 
would be prepared to welcome every event of 
divine providence with satisfaction. He can even 
lie down in death with triumph. 

Take another specimen of these exceeding great 
and precious promises : " For all things are yours, 
whether Paul, or ApoUos, or Cephas, or the 
world, or life, or death, or things present, or 
things to come, all are yours, and ye are Christ's, 
and Christ is God's." Have you been aware of 
your possessions as the children of God ? If you 
had been, you would not the other day have 
counted your hundreds and thousands as the limit 
of your possessions, nor would you have mention- 
ed them. All things are yours. Notice some of 
the Items in the Christian's inheritance. Death is 
youre^ he is no longer a tyrant or lord, but he is 



274 MILLENNIAL EXPERIENCE; OE, 

your servant or vassal. You need not fear him, 
he is subject to do your will, he becomes a minis- 
ter to help you along to your future crown. " So, 
then, an abundant entrance shall be ministered 
unto you into the everlasting kingdom of our 
Lord and Saviour Jesus Christ." 

In another place we are told that we possess all 
things. What more can any one want ? If the 
Christian is not content with such an inheritance, 
nothing can give him contentment. Everything 
is put tributary to him. What ! not satisfied to 
own all things ! It is impossible for one who 
really believes to be discontented. 

CONTENTMENT IMPLIES PERFECT LOYE TO GOD, AND IMPAB.TIAL 
LOVE TO MAN. 

No one can be satisfied with any thing short oF 
this. It can only meet the demands of his intelli- 
gence. Conscience cannot approve of anything 
less than this. The conditions of the gospel re- 
quire this love, and accept of nothing short of it. 

AGAIN IT lilPLIES A STATE OF GREAT EFFICIENCY AND USEFUL- 
NESS. 

Some are afraid of this grace, as favoring quiet- 
ism, and antinomianism. They are ready to in- 



god's will known and done. 275 

quire, " How can one be contented while so mucli 
needs to be done, and while such multitudes are 
on the way to hell?" May not one be perfectly 
sa>tisfied with God while such is the case ? Do 
you understand that paradox in religion, " Sor- 
rowful, yet always rejoicing, having great heavi- 
ness and continual sorrow, and yet always tri- 
umphing in God ? " 

How do you suppose they are contented and 
happy in heaven, while they are conscious that 
such multitudes are going to perdition ? Why do 
they not cease their music while friends are being 
lost ? Does their contentment destroy their peace 
and efficiency ? Why need it ours ? It cannot. 
It must render one more efficient and useful. 
In this state one is not all the while worrying and 
complaining ; he does not spend his strength in 
needless anxiety, brooding over his own condition. 
He is prepared to lay himself out for God. He is 
not idle. Look at Paul, perfectly contented while 
he arouses a slumbering world, resting in God, 
while he storms the citadel of the Prince of dark- 
ness. Luther is as calm as summer's eve, while 
the whole Papal world trembles before his mighty 
grasp. 



276 MILLENNIAL EXPERIENCE ; OR 

HOW TO ATTAIN THIS GRACE. 

Not by trying to get it, or by any system of 
works. Such efforts only render one more dissat- 
isfied and discontented tban ever ; tbe failure pro- 
duces mortification and discouragement, and leaves 
one wretchedly disappointed, further removed from 
it than ever. 

Not by watchfulness over one's spirit. 

No doubt something may be done in this way, 
and the spirit be restrained from outbreaking dis- 
content and open opposition. But there is no real 
contentment and quietness in the inner man. The 
elements of discord rage and storm within, scarce- 
ly restrained by dint of effort. 

Not by mere resolution to be content. This 
you have tried again and again, and as often brok- 
en your resolution, and have been as. discontented 
as ever. You have renewed the effort with no 
better success, and you are never likely to be suc- 
cessful in this way. Have you not yet learned 
the lesson so impressively taught by the Saviour, 
" Without me, ye can do nothing." Your reso- 
lutions are no more than a rope of sand, when 
temptations assail. If you should make the.reso- 



god's will known and done. 277 

lution to be content now, it is probable you would 
be discontented with something before a day had 
passed. If you want this grace, 

TOU MUST HAVE FAITH IN THE CHARACTER AND PROMISES OF GOD. 

Faith is here used in that general and particular 
sense where it is applied to every object within its 
own province ; such as faith for pardon, for sanc- 
tification, for the perfection of the whole man in 
Christ Jesus. It embraces all the promises of 
God and the whole range of divine providence. 
One thus believing, cannot be discontented. He 
knows that God will make all things to abound 
however they may appear to the eye of sense. 
Faith in God, — in his character, in his wisdom, 
goodness and power, must beget in the mind thus 
possessed, the most perfect contentment. It is a 
matter of the greatest satisfaction to that mind, 
that God reigns and will do all his pleasure ; that 
his government extends to the minutest event as 
well as to the greatest. What triumphs simple 
faith in Christ gives ! " This is the victory that 
overcometh the world, even your faith." It un- 
arms every opposing influence, and lays one back 



278 MILLENNIAL EXPERIENCE ; OR 

upon the arm of Infinite strength. You can no 
more disturb one thus situated than you can move 
the throne of God. Faith receives and appropri- 
ates all of the resources of the infinite God. 

HABITUATE YOURSELF TO THI^K OF WHAT YOU HAVE, AND NOT 
OF THOSE THINGS WHICH YOU HAVE NOT. 

" But be content with such things as ye have ; 
for He hath said, I will never leave thee nor for- 
sake thee." This may be regarded as a pruden- 
tial maxim of great importance to our happiness 
in the present world. Some who have all that 
any one ought ever to wish, are ever troubled at 
their wants. It is not difficult to find others pos- 
sessino; some thino^s which we have not, and if we 
suffer our minds to dwell upon such objects, we 
shall be constantly dissatisfied and ever reaching 
after them, when perhaps they are forbidden ob- 
jects to us, and as the desire usually keeps pace 
with the acquisition, there must be continual dis- 
content. How many sigh with Haman, all these 
thinofs availeth me nothino; while there is one un- 
unsatisfied desire left. How much of this discon- 
tented spirit through all the ranks of society ! 
They think and sigh for what they have not. In 



gob's will known and bone. 279 

this way you may keep yourself in a perfect stew 
of discontent, and render yourself and every one 
around you miserable. You are always wanting 
and never satisfied — the stream of discontent 
flows on unchecked. What do men or women of 
the world know about contentment ? As fast as 
one desire is gratified another is awakened, and so 
the restless mind cries, give, give. 

On the other hand, if you accustom yourself to 
think of what you have, of the abounding good- 
ness of God in furnishing yourself so richly with 
the good things of his providence and grace, you 
will find gratitude and contentment springing up 
in your heart. You will wonder how God could 
so abundantly have blessed you with everything 
you need. You will feel rich and full. 

Then, again, you may think too, of what you 
have, of which others are deprived ; of the sons 
and daughters of wretchedness and woe in our 
world, who have no God to comfort them, and no 
Saviour to fill their hearts with his love and glory; 
how many sons and daughters of poverty and 
want, you cannot think about them without being 
contented with your lot. Why not look down as 



280 MILLENNIAL EXPERIENCE ; OR 

well as up, and see tlie less favored in God's prov- 
idence, as well as the other side ? We know of 
no reason why one should try to render himself 
discontented. Do you ? 

ACCUSTOM YOURSELF TO LOOK AT THE PROVIDENCE OF GOD AS A 
HARMONIOUS WHOLE, AND NOT IN A DISJOINTED MANNER. 

If you take one event out from the whole, it may 
appear very bad, when, if viewed in connection 
with others, it might appear exceedingly appro- 
priate and encouraging. A child or a person who 
does not understand the object of a surgical opera- 
tion, would think the benevolent surgeon cruel 
who would form a very different opinion if he 
should see the whole — the effects as well as the 
operation. Thus chastisement seems grievous 
when it works out the peaceable fruits of right- 
eousness. But few take an extended view of di- 
vine providence. They see but one event, and 
only the present view of that, and they are forev- 
er troubled. They have not patience to await the 
issue of the trial. They are all anxiety and fear. 
Think what God has done and how he has been 
wont to deliver his people. Take an enlarged 
view of divine providence. 



god's will known and done. 281 

ACCU3T0M YOURSELF TO SEE GOD IN EVERYTHING TRANSPIRINQ 

AROUND YOU. 

Many can never see anything but second causes 
— only human agency, and they are constantly 
dissatisfied. They can find enough in men to ren- 
der them discontented. Things appear very dif- 
ferent when we see God directing and executing 
his holy purposes. Thus felt Paul when he was 
hungry ; God had a design in it. One may re- 
solve to regard everything as under the control 
of God, and after all see no God there. To do 
this, you need to walk with God and have him 
abide with you continually. God will then ap- 
pear in every event, guiding the whole to a most 
blessed issue. His will, will be manifest from day 
to day, and from moment to moment, as you pass 
along the pilgrimage of life. No other state could 
better secure the high privilege of knowing and 
doing the will of God. 



CHAPTER Vin. 

THE PRATEK OF FAITH, 



" If any of you lack wisdom, let him ask of 
God, that giveth to all men liberally and upbraid- 
eth not ; and it shall be given him. But let him 
ask in faith." By prayer of faith we mean the 
prayer offered in faith, such faith as secure the 
iblessing. It has been a question among theolo- 
gians whether the prayer of faith was invariably 
answered. To us such reasonings always appeared 
hke trifling. It is universally admitted that no 
prayer is ever offered in faith without the spirit 
of God, and is it probable or even possible, that 
the spirit of God would inspire faith in one for a 
blessino; which he did not at the same time desio;n 
to give ? Would not this be worse than trifling ? 
Can you suppose it possible that the spirit of the 
Lord would move you to pray for a blessing, and 
work your mind into a state of faith, positive, and 
unwavering faith for it, and at the same time not 

282 



god's will known and done. 283 

design to bestow it ? As a matter of course, such 
prayer must be offered in the Holy Ghost. It is 
evident thus, to begin with, that the mind itself is 
under the control of the spirit of the Lord, al- 
ready guiding it in its desires and supplications 
according to the will of God. " Likewise the 
Spirit also helpeth our infirmities : for we know 
not what we should pray for as we ought; but 
the Spirit itself maketh intercession for us with 
groanings which cannot be uttered. And he that 
searcheth the heart, knoweth what is the mind of 
the Spirit, because he maketh intercession for the 
saints according to the will of God." What 
could be more explicit than this in showing the 
work of the Spirit in the prayer of faith, in guid- 
inof the mind and aidino- our infirmities. How 
careful God is that we should have all needful 
oid in prayer, so as to render us successful at the 
throne of grace. An argument might be drawn 
from this source to prove the guidance of the 
Spirit in all our work. We carry the same igno- 
rance and infirmities into our work which we have 
in our prayers, and hence we need His help here 
as much as in the other instance. And if God so 



284 MILLENNIAL EXPERIENCE ; OR, 

liberally and readily provides in the one case, he 
will most certainly in the other. Our works are 
as solemn and as influential as our prayers, and 
are designed to hold a place equally important in 
the part we are to act in the drama of life. TTe 
see not why this argument is not perfectly conclu- 
sive in favor of the manifestation of God's will to 
us in all the affairs of life. But to return to the 
subject of prayer. If the Spirit makes interces- 
sion for the saints according to the will of God, 
then he must lead us to pray for what he wills to 
give ; if he does not, then it will follow that the 
spirit of God and wiU of God are opposed to each 
other, which is not supposable. We come, then, 
to the inevitable conclusion that God will invaria- 
bly hear the prayer of faith. To have this bless- 
ing we have therefore only to prove it a proper 
object of desire, and a proper subject of prayer. 
This is very easily done, if we have been at all 
correct in the view we have taken of the promises. 
It is certainly proper to pray for what God has 
promised. His promises should be very much 
our guide in presenting the proper subjects for 
prayer. And has He not promised that the Spirit 



god's will known and done. 285 

shall guide us Into all truth, hring all things to 
our remembrance, that He would take the things 
of Christ and show them unto us, and that by 
this unction we need not that any man teach us, 
but as the same anointing teaches us all things 
and Is no He ? What more explicit and full prom- 
ises can you ask In reference to these divine man- 
ifestations ? The lives of the early disciples are a 
commentary upon the nature and extent of this 
guidance. They certainly enjoyed the very mani- 
festations which we maintain as one of the pro- 
visions of grace. 

If you want any more definite Instructions on 
this point before you can believe It a proper sub- 
ject of prayer, take the example of Paul. You 
win not object to the propriety of his prayers as 
you believe them to be especially Inspired by the 
spirit of God. " For this cause, we, also, since 
the day we heard It, do not cease to pray for you, 
and to desire that ye might be filled with the 
knowledge of His will In all wisdom and spiritual 
understanding ; that ye might walk worthy of the 
Lord unto all pleasing, being fruitful In His 
good work, and Increasing In the knowledge of 



286 MILLENNIAL EXPERIENCE ; OR, 

God." Paul certainly made it a subject of prayer, 
guided by tlie spirit of the Lord, and consequently 
it is a proper subject of prayer to us, and the 
prayer of faith is the condition of securing the 
object. Prayer, then, places the blessing within 
our reach, and if such be the efficacy of the 
prayer of faith, how desirable that we should 
understand it. Who of us does not say like the 
disciples to the Saviour, '' Lord, teach us to pray 
as John also taught his disciples." If we can be 
filled with a knowledge of His will by asking for 
it, in answer to prayer, we must be interested in 
knowing what are the requisites to the prayer of 
faith, or how must prayer be offered to prevail 
with God. 

The spirit of obedience is requisite to this prayer, 
so that we shall have an approving conscience. 
" Beloved, if our heart condemn us not, then have 
we confidence toward God. And whatsoever we 
ask, we receive of Him, because we keep his com- 
mandments, and do those things that are pleasing 
in His sio'ht." Xo one could have confidence to 
go to God in prayer, while conscious that he was 
indulging in known sin, A refractory child dare 



god's will known and done. 287 

not come into tlie presence of his father to ask a 
favor, he could have no confidence ; his conscience 
condemns him. No more can one come into God's 
audience chamber, while his conscience condemn 
him for the violation of his obligations, and for the 
neglect of Christian ordinances. He feels guilty, 
he cannot look up until he has sincerely repeated 
and found forgiveness. "The fervent effectual 
prayer of a righteous man availeth much." And 
who is such a man, but one who does right, does 
his duty, yields obedience to all of the require- 
ments of heaven, w^ho has an approving con- 
science, and a smiling God ? No one can come to 
God with any confidence, when harboring grudges 
and revenore ao;ainst his neio;hbor : when he knows 
he is not honest in his dealing, or when pursuing 
a business condemned by the law of benevolence. 
" The fervent, effectual prayer of a righteous man 
availeth much," not of such an one. He can have 
no confidence in coming before God. No matter 
what he desires, he has no reason to expect any- 
thing in answer to prayer. In this state he might 
as well bow down to Juggernaut as address God, 
as far as having any reason to expect an answer. 



288 MILLENNIAL EXPEKIENCE ; OK, 

God can only frown upon lilm if he essays to ap- 
proach Him as a suppliant. " If I regard iniquity 
in my heart, the Lord will not hear me." God 
will not encourage any one in a sinful course by 
hearing his prayer, while he perseveres in sin. 
For this reason a great many dare not venture 
into the presence of the Lord. They never pray, 
their hands are defiled with sin, and their hearts 
are full of iniquity, and as they have no idea of 
forsaking their sins, they become dreadfully har- 
dened in guilt, many becoming confirmed beyond 
hope. Others come only to be repulsed, ladened 
with guilt, filled with pride, steeped in covetous- 
ness, burning with secret revenge, swelling with 
ambition, putrid with lust, theiv heart the cage of 
every unclean bird, and their hands crimsoned 
with crime. Strange that they should dare pray, 
without atoning blood to wash away their sins. 
It is only under some awakening or in some alarm 
they cry for help when impending ruin seems to 
threaten. They cry somethmg as the unbeliev- 
ing world will cry in the last day for the rocks 
and mountains to fall on them, and hide them from 
the face of Him who sits on tlie throne, and from 



god's will known and done. 289 

the wrath of the Lamb. Others there are, with 
hope, and fear alternating beside the mercy seat ; 
they come to make request in behalf of themselves 
and others, and yet their unbelief and hesitancy 
afford them little reason to expect a favorable au- 
dience. How many go, and go again, without 
any kind assuring word, till all but discouraged, 
they look away to Him whose blood cleanseth 
from all sin. Blessed be God, it does not require 
those whose lives have been perfect, but any and 
all who come to Him penitent through Christ. 
In His name we may come boldly to the throne 
of His heavenly gra^e, and ask for mercy in time 
of need. With this idea before us, none are 
excluded except those who voluntarily cling to 
their sins. In the act, however, of coming, every 
sin must be repented of, and every idol renounced. 
" If we confess our sins. He is faithful and just to 
forgive our sins, and cleanse us from all unright- 



eousness." 



It is exceedingly important for all who desire 
the knowledge of God's will, and make it a subject 
of prayer, to bear in mind that the prayer of faith 
requires entire purity of heart. Sin regarded in 



290 MILLENNIAL EXPERIENCE ; OR 

the heart will prevent the blessing. How appro- 
priate the prayer at this place when every known 
sin has been forsaken, " Search me, O God, and 
know my heart ; try me, and know my thoughts, 
and see if there be any wicked way, and lead me 
in the way everlasting." The blood of Christ 
cleanses from all sin, and hence He can prepare 
US to come with acceptance, can sanctify us wholly 
in body, soul, and spirit, and preserve us blame- 
less unto His heavenly kingdom. In this state one 
is prepared to come with the assurance that his 
prayer shall be heard, and every blessing of the 
new covenant realized in his experience. There 
are most precious promises to prayer for such as 
abide in His love. " If ye abide in Me, and My 
words abide in you, ye shall ask what ye will, and 
it shall be done unto you.'' How could a promise 
be more precious and more full, everything 
pledged on the condition of obedience and prayer. 
Both united secures the object, all the fulness of 
the gospel. 

'^ For the eyes of the Lord run to and fro 
through the whole earth, to show himself strong 
towards those whose hearts are perfect before 



god's will known and done 291 

him." Another requisite of prevailing prayer, is 
faith. He that cometh unto God, must believe 
that he. is, and that he is a rewarder of those 
who diUIgently seek him. Having already shown 
the necessity of faith as a condition of knowing 
the will of God, it will not be necessary to discuss 
the subject here. There is one idea included in 
faith which more appropriately deserves a notice 
in this place ; and that is an expectation of 
an answer. The real prayer of faith always 
expects an answer, just as sure as it is made. We 
cannot have faith in one, without expecting the 
very thing promised. Elijah expected to see the 
clouds gathering, and the heavens lowering, when 
he prayed for rain. The early Christians expect- 
ed the fulfilment of the promise of the Father, 
while they tarried at Jerusalem in that upper 
room. Where there is real faith, there must be an 
expectation of the thing asked. What, ask for 
wisdom, for the knowledge of his will, and not 
expect it ! You must not only believe the thing 
possible, but you must expect to receive it your- 
self. You are not to expect it to come in a par- 
ticular way, nor necessarily at just such a time. 



292 MILLENNIAL EXPEPaENCE; OB, 

In these respects, God often disappoints people. 
As we have already intimated, it is necessary to 
crucify self in the manner of granting the bless- 
ing. Where people have their minds made up 
how the blessing must come, they often think more 
of the mode than the. thing expected, and more 
than they do of the giver. It is necessary for 
them to be disappointed, that they may not put 
confidence in the flesh. The answer comes 
through a series of trials and sufferings, and self- 
crucifixion, never dreamed of when the blessing 
was so earnestly and fervently asked. In asking 
for wisdom from above, we must let God impart 
it to us as he thinks best. If he should do it in 
our way, there might be no wisdom in it for us — 
the advantage of anything often depends very 
much upon the manner in which it is conveyed to 
us. So in respect to time, it is important, while 
we expect the blessing sought, without fail, we 
should let God take his own time. He knows best 
when to bring it about. The interests of many 
others are to be consulted. For instance, when 
God ftilfilled the promise of the Father to his dis- 
ciples, he chose Pentecostal week, when a vastnum- 



god's will known and done. 293 

ber from different nations were gathered together 
at Jerusalem. He saw this Jtvould be the most fav- 
orable moment for granting the blessing. Just so 
in our own cases ; we may be very bad judeces in 
respect to time. How desirable that God should 
have the disposal of this matter, before whose eye 
everything is naked and open. 

In the prayer of faith, the answer is often given 
and the petitioner has the strongest assurance that 
the prayer is answered when the blessing has not 
come, and days, months, and even years, may 
pass before the thing asked, is granted, other than 
in the perfect assurance that God will grant it in 
his own good time. " Ye have need of patience, 
that after ye have done the will of God, ye re- 
ceive the promise." The faith of God's people is 
often tried in this way ; they only receive a great- 
er triumph when the blessing comes. Against 
hope they believe in hope, and at last reap a rich 
reward. We suppose that in these instances, 
God deals with his people, according to their faith 
and attainments ; in keeping with the promise as 
" thy day is, so slialt thy strength be." He will 
not suffer any to be tried beyond their power of 



294 MILLENNIAL EXPEKIENCE ; OK, 

endurance, but he loves to bring them up to that 
to increase their faith and power. 

He is educating our faith ; he tries those who 
have faith, that they may have more. " Every 
branch that beareth fruit, he Durgeth it that it 
may bring forth more fruit." Thus in respect to 
the prayer of faith, God acts on these principles. 
Take the babe in Christ; the trial is a very short 
one, such as he can bear ; but as he grows, the 
trial increases in length and severity. For years, 
he waits the fulfilment of the promise ; still not 
discouraged, he clings to the sheet anchor of his 
hope, he bides his time, and he enjoys the fulfil- 
ment of his fondest hopes. 

Do not misunderstand us ; we would not give 
the impression that you must wait for years, per- 
chance, before the promise of the Father is fulfiled 
to you, or before you eujoy the blessing of know- 
ing the will of God ; for we believe that this is not 
long withheld, nor the evidence of it, from those 
who come to God in faith. We should, however, 
leave the time of manifestation wholly in the hands 
of the Lord, while we rest in naked faith upon the 
word and promise of God. We should expect it, 



god's will known and done. 295 

tliouo^h we have no external or internal manifes- 
tatlons of the divine favor. We honor God by 
believinor him where there is the least evidence 
possible. " Blessed are they that have not seen 
and yet have believed." The character of God 
warrants the most unbounded confidence in his 
word. How can any one help believing where 
God has spoken ? 

Another requisite, an indispensable one, to the 
prayer of faith, is importunity. In the instruc- 
tions of Scripture, and especially in the instruc- 
tions of Christ on prayer, no one thing is more 
dwelt upon, or made more prominent than this. 
Take the parable of the three loaves, that of the 
unjust judge and importunate widow, the case of 
the woman of Canaan, and of blind Bartimeus. 
Importunity is the prominent feature presented in 
these successful petitions, as though nothing could 
be gained without it. Whatever may be true in 
respect to prayer generally, it is certainly true in 
respect to prayer for this divine unction, the great- 
est blessing God can impart to his children, and 
therefore it is important that they should appre- 
ciate it. Several things are implied in importu- 
nity. 



296 MILLENNIAL EXPERIENCE ; OR, 

One is an appreTiension of the importance of 
the blessing. No one would be importunate for a 
favor that he did not deem valuable ; and his im- 
portunity would depend upon the real value he 
attached to it. In respect to the blessing we have 
been considering, we have shown how necessary 
it is to the perpetuity, prosperity and final tri- 
umph of the church. Without it the church is a 
by- word and a reproach ; she has no strength to 
meet her enemies nor contend with the embattled 
hosts of sin. She is the sport of fear and hope, 
ever liable to be overcome. But with it one cai? 
chase a thousand, and two put ten thousand to 
flight. While Christians had it they went forth 
to the conquest of the earth, and the kingdom of 
Christ grew and prevailed. Every Christian 
needs it for his own usefulness and enjoyment, and 
he can effect nothing without it. In coming to 
God you need to weigh its importance, to see its 
indispensableness to yourself and the world ; till 
you shall feel in your very soul, that you cannot 
live without it, and that you must have it, cost 
what it may, of sacrifice or self-denial. Many 
never have felt any interest upon this subject, be- 



G0I>'S WILL KNOWN AND DONE. 297 

cause they have never considered its necessity and 
importance. They have never offered a prayer 
for it, because they have supposed the world 
might be saved without it. Such persons would 
not have been disposed to have remained at Jeru- 
salem, waiting for the promise of the Father with 
the primitive church. They would have gone 
about their business, keeping up the semblance of 
piety but wanting its power. This is the first 
thing to be done in bringing the church up to the 
possession of this blessing. If Christians only saw 
the importance of this object, they would be on 
their knees like the early disciples, importuning 
the God of heaven for the outpouring of the Spir- 
it upon the whole church, and we should have 
more than a Pentecostal blessing. One importu- 
nate cry would pierce the ear of Heaven, from 
every follower of the crucified Saviour, for the re- 
fulfilment of the promise of the Comforter, to the 
church militant. They would say we must have 
it to save the church and redeem the world. 

Beloved, what can we do without this ? You 
may multiply your means a hundred-fold, and in- 
crease your liberality for the world's conversion, 



298 MILLENNIAL EXPERIENCE ; OE, 

to any extent, and reinforce the ministry, sucli as 
it is, a thousand to one ; but without this the 
church will languish and the world will die. 
What would the early disciples have done had 
they undertaken the work thus ? The Christian 
church would not have existed one year, nor 
would she have made a single convert. Why 
then should we go on as we are going, without 
this baptism of the Spirit, as though our system 
of means was to effect the work ? This system of 
means needs vitality, and such as the spirit of God 
can alone give it. Here is the cause of our inef- 
ficiency and powerlessness. If we want the zeal, 
the love, the courage and faith of the early disci- 
ples, we must go back and take a lesson from 
them. Before they went to their work they were 
endowed with power from on high. They never 
moved an inch till they had it, and then the Lord 
brought thousands around them to be converted. 
Suppose we should imitate them in this thing, 
since we have ascertained the secret of their pow- 
er, and get our souls baptized for the work ? Do 
we not need it ? We certainly have the same fa- 
cilities for obtaining it. We can offer the prayer of 



god's will known and done. 299 

faith for this divine anointing, and have we not the 
same promise upon which to rely for an answer ? 
Is not the world perishing for the want of it ? 

Importunity implies a strong desire for the 
thing sought. " Blessed are they that hunger 
and thirst after righteousness for they shall be 
filled." This is one of the most essential things in 
prayer ; indeed, prayer itself is nothing more than 
desire expressed. In importunate prayer, the de- 
sire should be strong, such as is expressed by 
hungering and thirsting. It is this which 
prompts it, and makes us hold on under all dis- 
couragements. Difficulties only increase the im- 
portunity, and make one more determined. Our 
efforts to obtain anything depend mainly upon the 
strength of our desire. Here is the difficulty with 
many in respect to the enjoyment of this favor. 
They have no such desires as lead them to perse- 
vere in their supplications. They may pray for it 
occasionally, and if it does not come at once, they 
let it pass as thougl^ it was not a thing of any im- 
portance. You never will secure it in this way. 
You must have a burning thirst, a pinching hun- 
ger for it, such as a starving person would feel for 



SOO MILLENNIAL EXPERIENCE ; OB 

bread; he can break through anything to get it. 
Just so, to offer the prayer of faith, you need to 
desire this above everything else ; you need to 
feel willing to part with all for it, as it is so much 
more desirable than everything else. You will 
say, give me poverty, reproach, persecution, loss 
of friends or reputation, and of everything else, if 
I can only have this. Your heart is set upon it, 
as the most desirable thing in the world. Just as 
you see sometimes men supremely set upon get- 
ting rich, how they bend everything to that one 
purpose ; their ease, their pleasures, their rest, 
their whole souls are given to it ; or suppose that 
they are supremely bent upon making a name in 
the world, everything must give way for that ; 
wealth is nothing, the interests of others nothing, 
honest principles are nothing, the worth of their 
souls nothing ; for they are all sacrificed upon the 
altar of ambition. Now do you suppose you can 
desire this divine unction with the same devotion, 
and not have it ? No. How long do you sup- 
pose you would pray, before the windows of heav- 
en would open, and your heart be filled with the 
knowledge of God's will ? No doubt that prom- 



god's will known and done. 301 

ise would be literally fulfilled, " Before they shall 
call I will answer, and while they are yet speak- 
ing will I hear." 

One thing more is implied in importunity in 
prayer, and that, a purpose never to give up the 
cry\ nor relinquish the hold upon the throne of 
God. We should indeed desire nothing out of 
the will of God. But anything within the com- 
pass of His will, we may seek with a purpose and 
will never to yield till we have obtained the favor ; 
and this will be found true of all the cases of 
importunate prayer recorded in the Bible. See 
blind Bartimeus .crying so much the more when 
chided for his crying. Nothing will satisfy him 
but the blessing desired, and he has it. The 
woman of Canaan is equally resolute and deter- 
mined. She must have a crumb, though the chil- 
dren of promise starve. She has it with a bless- 
ing. 

It is said we should pray with submission to 
the will of God, and so we should in an important 
sense. But Jacob would not be submissive, "I 
will not let thee go except thou bless me," and 
God made most signal expression of His pleasure 



02 MILLENNIAL EXPERIENCE ; OR, 



in Lim. And lie said, " What is thy name ? and 
he said, Jacob. And He said, Thy name shall no 
more be called Jacob, but Israel : for as a prince 
hast thou power with God and with men and hast 
prevailed." May we not then in praying for the 
baptism of the Holy Ghost, come with the same 
determined purpose that we will not let the Lord 
go till he shall fill us with His fulness, and change 
us into his image from glory to glory as by the 
spirit of the Lord* We are sure here that we 
are asking a blessing in accordance with His wiU, 
and with His written word, too; for we are com- 
manded to be filled with his Spirit. Can any one 
hesitate in this case, and think we are presumptu- 
ous in urging Christians to go to the throne of 
grace with this determined spirit, that nothing 
shall hinder them in obtaining this promised 
blessing ? 

We are wont to think that here is the reason 
why prayer so often fails to secure the blessing 
sought. Here is a church which feels the need 
of the outpouring of the Spirit, and they apply to 
the throne of grace for it, but they see no increase 
of interest ; there is the same apathy on the part 



gob's will known and done. 303 

of the friends of Zion and on the part of the im- 
penitent world ; there is the same worldliness and 
lukewarmness ; they soon become discouraged 
and give over the work. Perhaps they multiply 
means, increase their meetings, have fasts, and 
employ other extra means, but the work still lan- 
guishes, and they let go and think there is no use. 
You fail because you have not engaged in the 
work to make every sacrifice, and never to give 
up. Have you said and acted like Jacob, " we 
will not let thee go except thou bless us." You 
have been ready to submit too easy where the 
most determined perseverance and indomitable 
courao;e were demanded, Nothino; can stand be- 
fore them ; mountains are demoKshed and castles 
scaled by them. See a Hannibal, making his way 
over the Alps ; and a Bonaparte, meeting all man- 
ner of difficulties and overcoming them. 

Now, if natural courage and strength of will 
can accomplish such wonders, what may not the 
Christian effect with all the power and resources 
of heaven employed and pledged for his success. 
He may well be undaunted amid the most deter- 
mined foes ; he may throw himself into the thickest 



304 MILLENNIAL EXPEDIENCE ; OR, 

fight, for lie is sure to come off more tlian a con- 
queror through Him that loved him, and gave 
himself for him. We ought to see a moral hero- 
ism on the part of the church such as was never 
witnessed in the world. Here should be a settle! 
purpose, a determined will, which no obstacles can 
overcome, nor dangers daunt, nor difficulties dis- 
courage ; a will energized by the povf er of God 
and guided by His wisdom. Let the church pos- 
sess such a spirit, what could stand before her ; 
she would indeed be terrible as an army with 
banners, 

We see herein the cause of failure on the part 
of most who are seeking the hidden life. In ex- 
amining the word of God, they find it there ; more- 
over, they find also abundant provision for all 
God's dear children, cases of remarkable triumph 
in God, through the whole history of the church, 
and no partiality nor exclusiveness in the distri- 
bution of grace. The promises are addressed to 
them, they feel the desirableness of their being 
fulfilled in them, they learn that prayer is the 
means by which they are to realize the promised 
blessing. They go to the throne of grace ; temp- 



god's will known and done. 305 

tations are active, unbelief suggests new difficul- 
ties, selfishness presents its claims ; here they are 
driven back ; they lack importunity ; they need a 
will unsubdued and unsubduable on this point, 
'' we will not let thee go." As obstacles arise, 
the spirit is only stirred up to a more strenuous 
effort, to a stronger hold upon the throne of God ; 
heaven suffereth violence, and the violent take it 
by force. How near many come of entering the 
promised rest, and yet fail for the want of deter- 
mination and perseverance. They are too easily 
affected with the difficulties when most of them 
are only imaginary. They would all disappear 
before a determined spirit. " Strive to enter in 
at the strait gate ; for many, I say unto you, 
will seek to enter in, and shall not be able." We 
have hardly the force of the original in the word 
strive^ agonize expresses it better. It denotes the 
utmost determination and effiDrt, such as no obsta- 
cles can divert or change. It is life or death, 
heaven or hell, and with fixed purpose the soul 
turns its back upon the world and all its allure- 
ments, and cries, life, eternal life, and on it presses 
to the gate of the celestial city. To change the 



806 MILLENNIAL EXPERIENCE ; OE, 

figure, if the blessing is still deferred, and the ear 
of heaven shut against the cry, it gathers up all 
its enero;ies to one death-like struo:2:le, it concen- 
trates all the powers of the mind to one definite 
point, with the firm and fixed determination never 
to yield, to die in the effort if need be, rather than 
yield, to die crying for mercy, like John Knox, 
" Give me Scotland, or give me death." " As a 
prince, hast thou power with God, and with men, 
and hast prevailed?" "And shall not .God 
avenge His own elect that cry unto Him day and 
night, and will He bear long with them ? I tell 
you He will avenge them speedily." This impor- 
tunity prevails, and heaven is entreated. The 
soul rests calmly and triumphantly in God, and 
the Lord becomes its everlasting light, and the 
days of its mourning are ended. 

Is your mind dark ? You are assured Christ is 
the light of the world. He has eyes for the blind, 
and strength for the weak, and consolation for the 
mourners in Zion. In Him every want is sup- 
plied. He is made unto us wisdom, righteousness, 
sanctification, and redemption. If ever we lack 
wisdom, we have only to ask, and we have the 



god's will e:now:n' akd done. 307 

blessing desired. What a privilege to us In our 
ignorance and doubt ! An Impenetrable yell bides 
the future from our vision. We know not what a 
day may bring forth. Amid a hundred calls for 
our services, and a hundred ways opening before 
us, how consoling the thought that we may know 
to which we should listen, and what we should 
choose. How blessed to find amid the darkness a 
hand divine leading us along the heavenly road. 
It seems to be all that we need. With this assur- 
ance we can enter the dark and penetrate th^ 
gloom of life without flinching. Eather the dark- 
ness becomes light, and the gloom becomes radiant 
with joy. The eye of faith has pierced the cloud, 
effectual and Importunate prayer has prevailed, 
and more than you desired Is realized In your ex- 
perience. The blessing Is greater than you sup- 
posed. You find a perfect falness In Christ, a joy 
unspeakable and full of glory. How can one be 
happier under the circumstances ; his cup Is full, 
running over. What triumph ! What glory ! 



PAET IV. 

EVIDENCES OF THE MANIFESTATIONS OF GOD'S 
WILL, OR HOW WE MAT KNOW IT. 

CHAPTER I. 

SOME GUARDS AND CAUTIONS. 

We cannot have the testimony that we know 
and do the will of God, while we are conscious 
that we are not wholly consecrated to him. Un- 
less we are in this state, we can have no assurance 
what the will of God is from time to time ; for this 
is the condition of knowing it. If one knows that 
he is selfish, consulting his own interests supremely, 
rather than the well being of God and the uni- 
verse, he may also know that he cannot depend 
upon any such guidance ; and if he does, he is lia- 
ble to make the most egregious blunders, and fall 
into the most fatal errors. He has no promise to 
secure him in the highway of holiness. We can 
be assured that we shall' know what is that good, 

309 



310 millennial' EXPERIENCE ; OR, 

acceptable, and perfect will of God, only as we 
present our bodies a living sacrifice, holy and ac- 
ceptable unto God. If we are then conscious that 
we have not thus given ourselves to God, or if we 
have not, we cannot know what is his will con- 
cerning us at a given time. The heart and life 
must be right to know this ; for with no others can 
God have fellowship. Hence obliquities and in- 
consistencies in the life, unfaithfulness in discharg- 
ing duty, disregarding the interests of others, and 
neglect of divine ordinances preclude this knowl- 
edge. 

Again, we cannot have this evidence while our 
conduct is plainly contrary to the word of God. 
It matters not what may be our pretensions or im- 
pressions in respect to our course, if it is clearly 
forbidden in the word of God. The spirit of God 
dictated the word, and it never would contradict 
itself. It does not speak a lano;uao;e different from 
what it did eio'hteen hundred years ao-o. Thouo-h 
it may not mark out every particular step of life, 
yet if any suppose that they are guided by the 
Spirit, while their course plainly contravenes the 
letter and spirit of the word, they are certainly 



god's will known and done. 311 

deceived. Here are \yay marks to detect the 
wandering, tliougli they may not be sufficient of 
themselves to decide what should be done in all 
the minute circumstances of life. The spirit of 
God would never lead one to neglect any of the 
external duties of life, such as prayer, observance 
of the Sabbath, and attendance upon the ordin- 
ances, and so on. These are clearly enjoined by 
the Spirit of God, and no internal witness of the 
same, wiU ever set aside these duties. They are 
designed to be obligatory upon the church in all 
coming time, not as a yoke of bondage like the 
Jewish ritual, but as badges of freedom to the re- 
deemed in the kingdom of Christ. Eeal godliness 
has forms, and will have them in the final redemp- 
tion of the world. Christian freedom is not law- 
lessness nor licentiousness. The soul freely and 
rejoicingly does what the law requires. There 
is no bondage in it. God writes the precept on 
the heart, and engraves it upon the mind, so that 
we delight to do what the law requires. The will 
is perfectly free, and it uses its freedom in doing 
all that the word of God enjoins. If there is any 
constraint in it, it is the love of God constraining 



812 MILLENlSriAL EXPEKIEXCE ; OR 

them in their chosen way, making every yoke easy 
and eyery burden light. The spirit of God never 
sets aside his word, but uses it, interprets its 
meaning, applies it to the duties of life, opens its 
promises to our understanding, and makes its 
pages bright with heavenly fire. 

Nor can we have the testimony that we know 
the will of God while our course is contrary to the 
dictates of an enlightened understanding . God 
never means to set aside- our reason to be guided 
by a blind impression. The spirit of God appeals 
to our reason or intelligence and its decisions are 
known through it. We may not be able to sepa- 
rate the two while all the powers of the mind are 
in blessed harmony with the will of God, the 
spirit witnessing with our spirit. We can hardly 
distinguish the testimony of one from the other. 

Suppose in a given case that we are convinced 
a particular course is wrong ; our reason with all 
the light we have, condemns it ; to pursue such a 
course under an impression that it is in accord- 
ance with the will of God, would do violence to 
every principle of our being, and, we may say, 
contrary to the divine word. The spirit of God 



god's wii,l kitown anb done. 313 

never sets aside our reason but uses It, enlightens 
it, works through it, bringing it into delightful 
harmony with His will. How often God appeals 
to the reason of man in his word, " Come now 
and let us reason together," and can we suppose 
that the spirit of the Lord would ever set aside 
this agency. Hence if one claims to be guided by 
the spirit of the Lord while his course is plainly 
contrary to sound or sanctified reason, he only 
deceives himself. 

This testimony is not a mere impression that 
you are accepted^ nor is it a mere emotion or feel- 
ing that you are a favorite of heaven and pecu- 
liarly blessed of God. All this you may have 
without knowing the will of God. It is a matter 
of great importance what is the foundation or ori- 
gin of this emotion. Does it arise from real satis- 
faction in God or simply from an impression of 
the divine favor? Emotion varies as the wind, 
and may be of no more importance than the pass- 
ing breeze. And yet it is often greatly depended 
upon in religion as though it was the great desid- 
eratum in Christian experience. 

It is, however, the most transient and the least 



314 MILLENNIAL EXPERIENCE ; OR 

substantial thing In It. Feeling may be awakened 
from various causes, from false as well as from 
real Impressions, from mistaken as well as from 
correct views of one's state and character. Hence 
it will never do to depend upon mere emotion. 
While we say this let us not be understood as 
intimating that true godliness has no emotions. 
The consolations of God are neither few nor 
small, their joy Is unspeakable and full of glory. 
There Is a joy with which a stranger Intermeddles 
not, and an evidence that cannot be counter- 
felted, an assurance that defies all fear. Still 
there are counterfeits of Christian joy. Imitations 
of Christian hopes which bafl3e all except the 
elect. 



CHAPTER n. 

THE WITNE S SE S, 

We proceed now to notice the evidence, or how 
we may be assured that we know the will of God. 
There is no more difficulty about it than there is 
in knowing that one is a Christian ; for the evi- 
dence is of the same character and communicated 
in the same way. How would you give one to 
understand that you were a child of God, especi- 
ally one who knows nothing about salvation him- 
self? What evidence could you convey to his 
mind that you were a regenerated person. You 
would have to state evidence that could not be 
tangible or visible to him. He cannot see or 
know the testimony of your own consciousness 
only as you declare it. He cannot see, and it is 
difficult for him to understand the testhnony of 
the Spirit. It is all dark and obscure to his 
mind. He cannot know how you get at this evi- 
dence or knowledge. Let the believer in the 

315 



316 MILLENNIAL EXPERIENCE ; OR, 

doctrine of full assurance now try to give the 
sinner the evidence by which he knows he has 
passed from death unto life. We think he will 
confess that language is a poor medium by which 
to convey the evidence as it exists in his own 
mind, by which he knows he is a Christian. Af- 
ter he has said all he can, he points within as 
though there was something there which he could 
not tell, a joy inexpressible, an assurance which 
no sound can convey to any other mind. But as 
poor a medium as language is, it is the best we 
have whereby to convey this testim.ony to others 
and that upon which they have to rely. 

Two prominent witnesses are referred to in the 
word of God, as proving this point. ^'The Spirit 
itself beareth witness with our spirits that we are 
the children of God." Here are two distinct wit- 
nesses to the truth, the spirit of God and our own 
spirit. As the spirit of God speaks through our 
intelligence or consciousness, it is difficult to sepa- 
rate the testimony of these two witnesses, giving 
what one testifies to and what the other ; since 
they give the same testimony, and through the 
same channel, it may be termed concurrent testi- 



god's will known and done 317 

mony. We think that the Christian Is able to 
distinguish between the testimony given by these 
two witnesses at tima§, but perhaps not ordinarily. 
At least, every Christian has them more or less 
distinct in his experience. He finds an indescrib- 
able union and harmony between God and his 
soul, by which he cries, Abba, Father. This 
agreement or oneness convinces him that reconcil- 
iation has taken place. He can say, he knows it. 
He has no more doubt of it than he has of his 
own existence. The spiritual life is attended with 
evidence of its existence, as satisfactory as that of 
the natural life. How do you know that you ex- 
ist, or what is the evidence by which you know 
this ? We think you would find it difficult to 
prove your own existence, if you should set aside 
the evidence of your own consciousness. If you 
doubt this, make the attempt to prove your exist- 
ence without this evidence. We have the same 
testimony as to the beginning and existence of the 
spiritual life, and in addition the spirit of God 
speaking through our intelligence to the same 
effect, by which the testimony becomes doubly 
strong. " Wherein God, willing more abundantly 



318 MILLEIS^XIAL EXPERIENCE ; OR^ 

to show unto the heirs of promise the immutability 
of His counsel, confirmed it by an oath, that by 
two immutable things in wh^h it was impossible 
for God to lie, we might have a strong consolation, 
(original assurance), who have fled for refuge to 
lay hold upon the hope set before us." Thus we 
learn that it was the design of God to make our 
adoption as clear and as strong as possible. This 
He has done by the witness of the Spirit in con- 
currence with the testimony of our 'own spirit. 
We are more particular on this point, as we hope 
thereby to convey to the Christian an idea of the 
evidence, or of the nature of the evidence by 
which he may know the will of God. Every 
Christian, we suppose, has some knowledge of this 
assurance, as he must have the witness of the 
Spirit in some degree, to have any evidence that 
he has passed from death unto life, and become a 
new creature in Christ Jesus. We admit, that in 
some instances it is very slight, the soul hangs 
quivering between life and death, and you can 
hardly tell which side of the scale turns. But it 
may be presumed that every Christian has some 
knowledge of this testimony. The evidence by 



god's will known and done. 319 

which we know the will of God is of a similar 
character, and communicated in the same way ; 
and to one who has not experienced this testimony, 
there will be alike difficulty in understanding this 
evidence, as there is in the unregenerate under- 
standing the evidence of conversion. 

In the first place he has the testimony of God's 
Spirit, that he knows and does the will of God. 
In the act of conversion he had it, and what is 
the Christian life but the continuance of the con- 
verted state. If he had this testimony, then why 
not the same repeated all through his subsequent 
course ? This testimony Enoch had. He knew 
what would please God, and he did it. God gave 
him the testimony. He is spoken of as walking 
with God, and having fellowship with the Father, 
and with His Son Jesus Christ. This denotes a 
constant reciprocity of will, and of feeling between 
God and the believer. By His Spirit, invisible to 
us. He makes known His will, and teaches us 
what to do under present circumstances. What a 
blessed thought, an omnipresent God! Ever 
present. He can manifest His will to those contin- 
ually who walk with Him. Like two intimate 



820 MILLENNIAL EXPERIENCE; OR, 

friends, walking along together, they disclose their 
minds to each other ; thus, God discloses His to 
those who abide in Him. '' The secret of the 
Lord is with them that fear Him." In this sense 
Christ becomes Immanuel, God with us. The 
heart becomes the temple of the Holy Ghost, 
wherein He takes up His abode and manifests 
His will. Isa. Ivii. 15 : " For thus saith the High 
and Lofty One that inhabiteth eternity, whose 
whose name is Holy ; I dwell in the high and 
lofty place, with him also that is of a contrite and 
humble spirit, to revive the spirit of the humble, 
and to revive the heart of the contrite ones." In 
this way, by His Spirit, he leads us into all truth, 
works in us to will and to do. 

The question arises here. Does the spirit of 
God ever witness in any other way to the mind, 
than by yielding its appropriate fruits ? "But the 
fruit of the Spirit is love, joy, peace, long-suffer- 
ing, gentleness, goodness, faith, meekness, temper- 
ance." Are not these the witness of the Spirit 
referred to in the portion of Scripture we are con- 
sidering ? These are the legitimate fruits of the 
Btate of mind produced by the spirit of the Lord, 



god's will known and done. 321 

and are evidence of the influence of tlie Spirit 
upon the heart. If, then, this is the witness of 
the Spirit spoken of, it will follow that we have 
no other evidence of our adoption and justification 
than our lives aiford. Our conduct and conversa- 
tion are certainly evidences to the world what 
spirit controls us. " By their fruits ye shall know 
them." But is thife the evidence or testimony 
which satisfies the Christian himself in respect to 
his adoption ? Would most Christians be apt to 
point to their lives, or to the internal state of the 
mind, as the testimony that satisfies them ? Many 
would say there was something that made them 
know they had passed from death unto life. They 
cannot tell how the testimony comes, it is as 
though the whisper of a friend spake to them as- 
suring them of reconciliation. Notice the pecu- 
liar language used. " The Spirit itself beareth 
witness," and not the fruits of the Spirit. Here 
is positive, distinct testimony by a living agent to 
a fact, and it is so clearly testified to, that there is 
not a doubt in respect to its reality. So much so, 
that you will find the strongest assurance in unso- 
phisticated and common minds, that can give no 



822 MILLENNIAL EXPERIENCE; OR, 

account how this assurance comes ; they only have 
it. They say, they hnow^ and it is not in the 
power of infidelity or skepticism to shake them in 
the least. We have heard skeptics say they 
would give anything if they only had the assur- 
ance of such simple minds. They do not point 
vou to their lives, but to a felt assurance, a real- 
ized assurance in their own minds of their accept- 
ance with God. Infidelity may confound, but 
never can convince them. They are unmoved, just 
as strong as ever ; for they Tcnow the truth in their 
own experience. Now God says the Spirit bear- 
eth witness, and this accounts for the strength of 
this assurance. What God testifies to, we should 
expect would be strong ; He would make it cer- 
tain. There is no voice nor sight, but an inner 
felt assurance that they are the Lord's, and not 
all the world can raise a doubt of it. A little 
while before the mind was dark, there was no 
realizing sense of divine things, even faith and 
repentance were unintelligible ideas, they stum- 
bled everywhere in the word of God, but now 
everything is clear, realized to their minds, and 
they know what God has said is true. It is all 



god's will known and done. 823 

fulfilled to them. "We hesitate not t^ay, that 
there is no way in which this assurance can be 
accounted for, except in the above manner. 

At times how vivid, how clear and how strong 
the testimony is. It could not be more so if it 
were blazoned on the very heavens, or if it were 
proclaimed by a voice from God. What exulta- 
tion and triumph it awakens ! Instead of joy and 
peace being the witness of the Spirit, they are the 
legitimate results of the testimony of the Holy 
Ghost in their souls. It is this which fills their 
hearts with glory, and their mouths with praise. 
Hark ! hear the shouts of triumph ; listen to the 
songs of jubilee ! 

The second witness is our own spirit corrobo- 
rating the testimony of the Spirit. Our conscious- 
ness testifies to our acceptance with God as it does 
to our consecration to him. IMind takes coo-ni- 
zance of its own acts, and thus furnishes testimo- 
ny that one is given to the Lord. It is not al- 
ways observing its own operations, and hence 
many cannot tell the hour, or day, or week when 
they consecrated themselves to God. Yet you 
may be conscious at a given time that you do 



324 MILLENNIAL EXPERIENCE ; OR, 

commit jyurself to the Saviour, and though you 
have no other evidence than this, you may be 
satisfied that you are the Lord's. Can you not 
believCj yourself, and trust to the testimony of 
your own consciousness in a given act? We have 
seen instances where this testimony was quite 
strong at once, and the person felt assured of the 
act of dedication. Most Christians have seen 
times in their history when they have had no oth- 
er evidence of their adoption than this conscious- 
ness. All has been dark without and no light 
within ; they have looked here and there for help, 
but the heavens were brass over their heads, the 
earth iron beneath their feet ; the Bible was a 
sealed book. In their extremity they are con- 
scious that they lean back upon the arm of the 
Almighty. " Who is among you that feareth the 
Lord, that obeyeth the voice of his servant, that 
walketh in darkness, and hath no light, let him 
trust in the name of the Lord, and stay upon 
his God." They are conscious that they trust, 
though they have none of the usual evidences 
often accompanying salvation. They are con- 
scious that they hang upon the promises, and 



god's will known and done. 325 

they can say from the heart, " Though He slay 
me yet will I trust in Him." 

This evidence is repeatedly referred to in the 
word of God. "I say the truth in Christ, I lie 
not, my conscience bearing me witness in the Holy 
Ghost." Here the testimony of his conscience is 
spoken of as a distinct witness to the truth utter- 
ed. In the same manner it may be a witness to 
any other truth. Though it is spoken of here as 
enlightened by the spirit of God, yet that circum- 
stance does not disqualify it from being a distinct 
witness, but renders its testimony more reliable. 
It is also recognized in all those texts where the 
personal pronoun is used. " I know that my Re- 
deemer liveth." " We know that we have passed 
from death unto life." " I know in whom I have 
believed," &c. Their own testimony, here, is 
united with the Avitness of the Spirit, and together 
they produce the strongest assurance. As both 
witnesses speak through the same organs, we may 
not be able to separate their testimony, and gene- 
rally they are spoken of as one, though their 
distinctness is recognized in some places. Our 
consciousness takes coi^nizance of our own acts, 



826 MILLENNIAL EXPERIENCE ; OR, 

of our consecration or spirit of obedience, and In 
this state, the knowledge of the divine will, is 
promised by Him who cannot lie. So far then, as 
our consciousness may be relied on, we know the 
will of God. But when the testimony of our own 
spirit is confirmed by that of God's spirit, can 
there be longer any doubt that we may know 
it ? If we have their concurrent and combined 
testimony on the point, we can no more doubt it 
than we can doubt our own existence. We are 
just as sure what the will of God is, as we are 
that we are Christians. We may say in truth, we 
know, for the Spirit beareth witness with our 
spirit. We have the testimony which Enoch had, 
that we please the Lord, and it is communicated 
to us In the same way, by the Spirit. It is no la- 
bored and constant effort to know the will of God, 
It might be thought It would require constant 
labor to discover it, that we should be continually 
making the Inquiry, " Lord, what wilt thou have 
me to do ? " Far from this ; it is that state where 
one has not the least difficulty. One seems to 
know as by intuition, from time to time, what the 
Lord would have hijn do. The knowledge seems 



god's will known and done. 327 

to come perfectly natural and easy to him. It 
seems to come like his breath, without scarcely an 
effort, the way is so plain. It seems as though 
he could do scarcely different from what he does. 
He is held in his course by hands stronger than 
iron ; love constrains as nothing else can. It does 
not seem to him he could have a doubt, every- 
thing is so manifest. Like the one who has the 
blessing of full assurance, he can say truly, I 
know. Others may doubt the propriety of his 
course, but he cannot. Light shines all around 
him. To one ignorant of this guidance it seems 
strange and unaccountable how he can know that 
his every step is directed by the Lord, as strange 
as the evidence of conversion to one in the dark- 
ness of nature. To him it is as clear as a sun- 
beam — the testimony is always at hand. One 
thing follows another in the course of divine prov- 
idence, and he sees from time to time, at once, 
just tlie niche he is required to fill in the world. 
He is contented to be right there now, nor does 
he indulge in anxiety for the future. He has the 
assurance when the future arrives, that God will 
make it just as plain as he does the present. 



328 MILLENNIAL EXPERIENCE ; OR 

Thus being delivered out of the hands of all his 
enemies, he serves God without fear, in holiness 
and righteousness before him, all the days of his 
life. 

Religion is to him a present and a glorious real- 
ity. He lives in the region of certainty and bless- 
edness. He knows whereof he afBrms, and testifies 
what he sees and feels. A world of objects engag- 
es his attention, not observable to the rest part of 
community. " Open thou mine eyes, that I may 
behold wondrous things out of thy law." The 
hand of God is seen in everything around him. 
The vices and wickedness of society distress and 
grieve him as they do no one else. If he has suf- 
ferings and burdens not endured by others, he has 
consolations and triumphs unknown to the rest 
part of the world. There is a grace and simpKc- 
ity in his course which make even his enemies to 
be at peace with him. He seems to act naturally, 
and without the least constraint or effort.. The 
reason is evident he is not in doubt as to what 
the Lord would have him do. He understands 
the will of God from moment to moment, as he 
needs direction. He has a deo:ree of assurance 




god's WILL KNOWN AND DONE. 329 

on this point, which perfectly confounds the fear- 
ful and doubting. Every one else may doubt, but 
such an one never. He speaks in positive terms 
of his state. He would deny the grace of Gud 
manifested to him if he did not. Every reader of 
the Bible cannot but observe that the language of 
assurance is the uniform lano-uao-e of those who 
speak therein. Our subject shows us why they 
speak in this manner, they had this testimony that 
they knew the will of Grod. The spirit of the 
Lord made everything manifest to them. They 
could not use the language of doubt. The same 
is still the case with all those who are led by the 
spirit of the Lord. They know as certainly what 
the will of God is, as they did, and why should 
they not, as they have the same spirit to en- 
lighten and teach them. They want no audible 
voice to tell them what is the will of God. The 
knowledge is imparted to them in a way more sat- 
isfactory and convincing than any audible voice or 
visible sign could make it. " We have also a 
more sure word of prophecy." Either of these 
the devil might counterfeit. But how can he 
come and commune with our spirit, witnessing 



% 

330 MILLENNIAL EXPERIENCE ; OR 

with it to the will of God ? We do not say how 
far he may carry his dissimulation and deception, 
yet we have no hesitancy in affirming that this 
kind of testimony, of all others, is the most difficult 
to counterfeit, and there is no doubt, a point be- 
yond which the devil is not permitted to go. It 
is not only then the most certain, but the safest 
and surest. Indeed, we suppose that there is no 
knowledge so perfect and positive ; for it is wit- 
nessed by the spirit of the Lord. God himself 
becomes a witness. Is it then wonderful that 
those who are thus led, should speak in the most 
positive terms so as to offend many who have no 
such experience ? They consider them presump- 
tuous. They cannot conceive how one can know 
such things unless they have had some external 
manifestations of the will of God. Why are they 
not equally dissatisfied with the doctrine of full 
assurance ? The same principle is involved in the 
one case as in the other. The spirit of God can 
just as easily give us a knowledge of his will, as 
he can give us a knowledge of our adoption, and 
it is certainly as important for us to know. Will 
any one say it is not as important to know what 



god's will known and done. 331 

to do, as to know what I am ? Selfishness al- 
ways anxious, when it has any interest on the 
subject, to know its character and doom, may 
doubt, but true benevolence is more solicitous to 
know what to do, than how it stands with God. 
*' Charity seeketh not her own." 

As such an one keeps in the highway of holi- 
ness, one duty comes up after another in its own 
place, so that there is no clashing between them. 
To such an one there is a natural order in events, 
one succeeding the other, each opening a field for 
action where every power of the mind is constant- 
ly employed. When one thing is done another is 
to be done, which occupies the next place. Thus 
one duty foUows another in regular succession, so 
appropriately and manifestly that it would seem to 
be impossible not to understand the will of God, in- 
stead of its being difficult to know it. The trav- 
eller to Zion is hedged in on all sides in this way, 
nor is it easy for him to lose his way while the 
love of God fills his soul. It is not unscriptural 
nor a wrong use of terms to say, he cannot err 
while thus guided. He must first dispense with 
his guide, and this he may do. In the darkest 



832 MILLENNIAL EXPERIENCE ; OR 

hour lie has ligbt In his soul wHcli often in- 
creases as the external darkness grows thicker, 
the knowledge more certain as doubt prevails to 
the superficial observer. It may be that the ap- 
parent darkness only renders the light the more 
manifest. In either case he knows the will of 
God, and he has no doubt about It. Others may 
wonder at his course and think It unwise and 
strange, It may be, but he has no doubt, or fear. 
They cannot look within and see more than the 
light of day shining upon his pa.th. How true 
the testimony of the divine word. " The path of 
the just Is as the shining light that shineth more 
and more unto the perfect day." He has glory In 
his soul brighter than the meridian sun. It Is not 
possible to express the delight and satisfaction of 
one thus situated, whatever may be his external 
condition. Put him In prison and cut oflf every 
other source of comfort and blessedness, he has 
one Infinitely above all others. The communica- 
tion between God and his soul cannot be hindered ; 
the blessed Spirit, the celestial dove descends into 
that cell and imparts the consolation and light 
needed. The prison becomes a palace, where the 



god's will kxown and done. 333 

rich in faith dwell; the dungeon Is lighted np 
with heayenly fire. Hear Paul and Silas praying 
and singing praises at midnight, in the Philippian 
prison; see Bunyan following his Christian pil- 
grim to the very gate of the celestial city, in Bed- 
ford jail, and watch the triumphs of Madame 
Guyon within the walls of the Bastile. What 
more like heaven on earth ? They rejoice in suf- 
fering the will of God. 

Suppose one greatly tempted ; he knows Christ 
can and will deliver him ; that he is stronger than 
the strong man armed ; that the tempter cannot 
go one step beyond God's permission. He could 
not touch a fraction of what Job had till God 
gave him permission, and then he could not touch 
his person until he had a second license. All 
this time Job's life was perfectly safe. He had no 
liberty to touch It. Nor dared the devils enter 
the herd of swine till they were permitted by 
•the Son of God. Trusting, therefore, In the 
Lord Jesus, nothing can harm you. All the 
forces of heaven and earth are under His control. 
Let all the powers of darkness seize upon you at 
once, you know you are safe. If it had not been 



334 MILLENNIAL EXPERIENCE ; OR, 

best, for some reason or other, that you should be 
tempted, he would have prevented it. There is 
no sin in temptation, but the man is pronounced 
blessed who endures temptation. Then again, 
" Count it all joy when ye fall into diverse tempt- 
ation, knowing that the trial of your faith works 
patience." It would be difficult to describe all 
the various circumstances under which God may 
permit his children to be placed, to strengthen 
their faith and increase their love. 

The way He leads them may be all dark with- 
out, and His. providences may be directly opposite 
to the teachings of His spirit; everything may 
grow darker, farther removed from the promised 
blessing, and all may appear to be lost forever, 
yet light, yes, heavenly light, sustains and cheers 
the soul and keeps it patient by waiting till heav- 
en's appointed time arrives. Abraham is not the 
only one who has had light in the midst of dark- 
ness and hope where every visible foundation of 
hope has been demolished, to cheer and support 
him durino; the lono* trial of his faith. This is 
what every child of God may expect, if he would 
understand the height and depth of Christian ex- 



god's will known and done. 835 

perlence. Amid the severest trial, and under the 
greatest darkness, his knowledge of the divine 
will grow more clear and certain. Though the 
compass of divine providence may point the other 
way, the star of the divine Spirit leads him se- 
curely and safely along the heavenly road, where 
patriarchs and prophets walked, till he finds him- 
self immersed In the very glories of heaven. He 
knows where he goes ; for the Holy Ghost Illu- 
mines his way. There is no deceiving him with 
this heavenly light.' He has a better guide than 
all the eyes in the world ; he is led by Him who 
sees the end from the beo-Innlno^ and knows all 
things. 

Need we say that the whole way is a way of tri- 
al ? For we are told beforehand that it is through 
much tribulation we are to enter the kingdom of 
heaven. And they who will live godly in Christ 
Jesus must suffer persecution. The way of faith 
lies right through the most rugged part of earth, 
often covered with darkness, and beset with dan- 
gers and difficulties. The difficulties rather lie 
without than within. The traveller, however, has 
an unerring guide, and he knows it. Not unfre- 



336 MILLENNIAL EXPERIENCE ; OR, 

quently lie is astonished at himself. He can 
scarcely tell why or how he has so much assur- 
ance, how everthing appears so clear when so 
dark to sight. He is led by an unseen hand, who 
pours the light of day into his soul. He has no 
doubt what the Lord would have him do in all 
the relations and circumstances of life. 

The grand aim of his life being right, his course 
is all plain and easy. " If thine eye be single, 
thy whole body shall be full of light." Thus 
conversion is spoken of as a change from darkness 
to light, and what is sanctification but continued 
conversion^ i. e. keeping the eye single. Of 
course, this light increases, growing stronger and 
clearer as the convert advances in his heavenward 
course. He understands the wavs of the Lord 
better. He finds the most he has to do, is to trust 
in the Lord, and everything seems to follow right 
alons: without an effort or a struo^o-le. It seems 
strange to one not thus guided, with what ease 
and faciUty as well as certainty, one determines 
his course in life under the direction of the Spirit. 
He seems almost to know without thinking, and 
to act without doing. At least, there seems to be 



god's will known and done. 337 

none of the effort and struggle which character- 
izes one who walks by sight. The secret of the 
whole is, God guides, and the traveller knows it, 
and consequently dismisses all anxiety about his 
course. Like the blind, who gives himself up 
to the control of his guide, he has only to follow 
where he leads the way. He is not all the while 
distrusting him, for fear he will desert him or lead 
him into dangers and trouble. He dismisses all 
fear and goes when or where his guide directs. 
He believes he is able and willing to guide him, 
and he doubts not but that he does. The witness 
within testifies to this, and on he goes, blind as he 
is. Such is the condition of one who trusts im- 
plicitly in God. He may be thrown into confu- 
sion for a moment, by the unexpectedness of 
events, but he soop falls back upon the unfailing 
arm of his guide. To such an one, it seems 
strange to hear any doubting this knowledge as 
the sinner doubts the testimony of the convert. 
He can scarcely see where or how he has come to 
this knowledge, and yet he says he knows he has 
passed from death unto life. In the same lan- 
guage, the Christian traveller speaks of his state. 



838 MILLENNIAL EXPEBIENCE ; OR, 

He knows he pleases God, and it is not in the 
power of earth or hell to ,shake him in this knowl- 
edge. Like Job, he stands to his integrity, 
though every friend he has in the world becomes 
his accuser. Such is the nature of this knowl- 
edge about which we are writing. The person 
of whom we say this, would as soon doubt his 
own existence as to doubt this knowledge. It is 
knowledge of the most substantial character, tes- 
tified to by the Spirit of the Lord, and by our own 
consciousness, better than any knowledge we gain 
through the medium of the senses, as there is less 
liability to deception. The language of assur- 
ance is therefore proper as well as scriptural, and 
no other would express the true state of the mind. 
We never should shrink from uttering the truth, 
though some may be offended by it. If the lan- 
guage of Scripture gives offence, it is no reason 
against using it, though we should do what we 
can to have it understood correctly. 

We suppose this manifestation of God's will to 
us, may be something like the communications of 
spirit with spirit, in the coming world. There 
are no visible signs, but knowledge is imparted as 



god's will known and done. 839 

really and as substantially as was ever communi- 
cated through the medium of the senses. The 
one knows what the other thinks with the greatest 
ease, and with the utmost precision, without the 
gross medium of flesh. There is an intermingling 
of spirit with spirit (we use this word for the want 
of a better one to express our meaning ; we have 
borrowed this from the material w^orld) by which 
the will of the one is perfectly manifest to the 
other. There seems to be no effort or difficulty in 
understanding each other. It is in some such 
way that God manifests his will to those with 
whom he abides. The knowledge comes we can 
hardly tell how, for our knowledge of the mean^ 
of intercourse, purely spiritual, is very hmited, 
and imperfect. We have no more doubt of its 
reality than though we heard a voice, or saw a 
sign. We have a knowledge of our own exist- 
ence, independent of any physical organism ; a 
spirit cannot exist without consciousness. It is 
thus with this spiritual life ; its very existence 
from day to day is attended with this very con- 
sciousness, so that we can truly say we know. 
And what is this spiritual life, but the result of 



340 MILLENNIAL EXPEEIENCE , OH, 

God's approbation, and the consciousness of hav- 
ing done the will of God ? This cannot be with- 
out a knowledge of his will. We must know it, 
to do it. A right moral act must be an intelligent 
one, and this knowledge is imparted in some such 
vyay as we have suggested. However imparted, 
it is as real as any knowledge we ever possessed, 
and upon it we build our hopes for this and the 
coming world. Not unfrequently, this very as- 
surance increases, as the present world recedes 
from our view. 



CHAPTER III. 

CORROBORATIVE EVIDENCES OF THE WILL OF 
GOD TO THE SOUL. 

SECTION I. 
THE WORD OF GOD AFFORDS CORROBORATIVE TESTIMONY. 

Though it does not minutely describe every 
inch of ground over which the traveller is to pass, 
yet it presents way-marks to guide him Zion- 
ward. No step must be taken contrary to its 
plain directions. The diligent reader of the Bible, 
and every one thus guided will be such, will find 
great help in perusing the word of life. He is in 
that state which fits him to understand and apply 
its principles to all the relations and avocations of 
life. He discovers meaning and force where the 
ordinary reader finds none. The promises mean 
infinitely more than they used to; they are his 
heritage. He finds light where once he found 
darkness. How little do people understand the 

341 



S42 MILLENNIAL EXPEKIENCE ; OR, 

import of tlie law of God till they obey and pos- 
sess its spirit. The spiritual can only discern ilie 
things of the Spirit. To comprehend, then, fully 
the meaning of God's truth, we must have the 
same mind as the Spirit which inspired the word. 
In this state the Bible will throw a fund of light 
in our path, behind and before, for all time past, 
present, and future. Its instruction will come in to 
confirm, and strengthen us in the knowledge 
of the divine will. It is itself an outward mani- 
festation, confirmatory of the inward teachings of 
God's spirit. 

As such, the Bible must be a most precious and 
interesting book to every traveller in the highway 
of holiness. It is one of the principal external 
means which the spirit of God uses in making 
known his will, and in assuring us of that know- 
ledge. 

How clear and precious the word of life ap- 
pears to one when first brought into the light of 
the gospel ! Let him remain here, and the light 
will be conthiually increasing. The pages of sa- 
cred writ wUl grow more and more luminous. 
Many passages wUl appear new, and as having a 



god's will knowx and done. 343 

meaning not before discoverable. The idea that 
those who are led by the Spirit do not need the 
written word, is certainly a very wrong one. The 
truth is, it is pecuHarly precious to such. " How 
love I thy law ; it is my meditation all the day." 
The teachings of the Spirit, instead of dispensing 
with the word, throw light and glory around the 
sacred volume, and invest it with an interest and 
authority not before reahzed. " And the word of 
the Lord was precious in those days ; there was no 
open vision." Wherever the spirit of the Lord 
is, there his word is always most highly prized, 
showing most conclusively that the Spirit uses 
the word as an auxiUiary in making known the 
will of God. Objective truths make a stronger 
and deeper impression upon many minds than 
when presented in any other way. How often 
does the Spirit use the promises of the Bible to 
cheer and comfort the afflicted, to encourage the 
desponding, to enlighten the ignorant, to strength- 
en the weak, and fill the soul with joy unspeaka- 
ble and full of glory. If it thus uses the prom- 
ises, why not the commands and precepts of the 
divine word in making known God's will as we 



844 MILLENNIAL EXPERIENCE ; OR, 

need to have it manifested to us ? This it does by 
applying them to our present condition, and by 
enlightening the mind in respect to them, so that 
we may easily comprehend their meaning. With- 
out this, the word would be very inadequate to 
our wants. 

How often has the question been made by 
the readers of the Bible, Why is so much in this 
book obscure ? Why is it so silent on many 
points, which, above all others, we would under- 
stand, when it would have been so easy for God 
to have made all clear ? Why does not the Bible 
give more light ? We think that we have a satis- 
factory answer to such questions in our subject. 
The deficiency is abundantly supplied by the 
character and office of the teacher employed to 
expound and apply the word ; the text book is 
sufficient with such a teacher. The Spirit apphes 
these commands and precepts, these promises, &c., 
to all the varied circumstances of human exist- 
ence. It writes the whole on the mind, and en- 
graves it upon the heart. It is just as though we 
had a volume written out for ourselves individu- 
ally, a chart adapted to the part of the ocean of 



god's will known and done. 345 

life through which we are passing, with all the 
rocks, shoals, quicksands, whirlpools, currents, 
winds, &c., all marked out for our use ; rather 
we have a skilful pilot on board to guide us all 
the way through till we reach the haven of ever- 
lasting rest, and enter the port with songs of 
triumph. To our mind, this explanation is most 
satisfactory and conclusive. If the word is not 
minute enough for our wants, the Spirit is ; for 
that shall guide us into all truth, and bring all 
things to our remembrance. By this unction 
much other teaching can be dispensed with, as 
this is so much more clear and satisfactory. Thus 
we can say to all those who complain of the want 
of definiteness in the word of God, if you will 
yield yourselves to the teachings of the Spirit you 
shall know the minutest duties and provisions of 
the gospel. You will find every want supplied 
and every necessity met. Here is just what every 
one needs, and a sufficiency for all. 



346 MILLENNIAL EXPERIENCE; OE, 

SECTION II. 

THE TESTIMONY OP DIVINE PROVIDENCE, WHEN IT HAS TIME TO 

SPEAK, CORROBORATES THE TEACHINGS OF THE SPIRIT IN MAKING 

KNOWN THE WILL OF GOD. 

Most people cannot wait to have divine provi- 
dence speak decisively on a given point. They 
must catch the first apparent indications, and de- 
clare them decisive and positive. Time passes, 
and almost without exciting the least attention, 
the whole is clearly reversed. In this way, peo- 
ple often read the instructions of divine providence 
very incorrectly. They have no patience. This 
has generally been the case in the reformatory 
movements of the world. Every progressive im- 
provement has portended a general disaster, in the 
view of most who see the change going on, till at 
length it has been generally hailed as the har- 
binger of the good time coming. This has been 
acted over and over again, and will be while peo- 
ple are governed only by present appearances. In 
this way, judging from one's course, you might 
think he was doing anything else but the will of 
God. The whole community may be stirred up 
against him, and regard him as the worst of men. 



god's will knowjs" and done. 847 

A few years pass, and lie is hailed as the pioneer 

of a most glorious reform, and by-and-by he is 

canonized in the church. 1 Cor. iv. 3 : " But 

with me, it is a very small thing that I should be 

judged of you, or of man's judo^ment ; yea, I judge 

not mine own self; for I know nothing by myself; 

yet am I not hereby justified, but He that judgeth 

me is the Lord." Paul relied solely on the testi- 
mony which he received of the Lord. Here is a 

complete emptying of self, and the enthronement of 
God upon the judgment seat. And so it is with 
all those who walk in the Spirit. As the will of 
God often runs counter to the practices and feel- 
ings of the community, who would be so likely to 
be misjudged, and misrepresented as one controled 
by the will of God ? The sentiment of the world 
has always been in direct opposition to it. 
Scarcely one knew God when manifested in flesh. 
There were more who took Him to be a devil, 
than there were who received Him as the Mes- 
siah. Probably a thousand to one. They thought 
He acted like the devil, even the prince among 
devils. And it is probable, now, if Christ should 
ao-ain come on earth but few would know Him. 



348 MILLENNIAL EXPERIENCE; OR, 

Luke xvlii. 8 : " When the Son of Man cometh, 
shall He find faith on the earth." He would be 
regarded as a wicked man, and He would be 
mobbed out of our cities and villages. It is not 
eyen likely that He would be admitted into many- 
churches. Why this? because the sentiment and 
character of the world are directly opposite to 
truth and righteousness. 

They scarcely knew God when manifested in the 
flesh, and they are equally ignorant of His will, or 
the course of a life thus controlled. Hence, the 
most godly, the best spirits of every age have been 
opposed and persecuted, till by-and-by the provi- 
dence of God has corrected the verdict of the 
world, and it has done honor to the very names it 
had maligned. ' 

Future generations have built and garnished 
their sepulchres. 

Living virtue is not generally known, for the 
very reason that people are wont to be governed 
by present appearances. In this way they read 
the book of divine providence incorrectly, and are 
ever making mistakes. 

The providence of God thus corroborates Hia 



god's will known and done. 849 

will, as manifested to those wlio do it, as the 
Spirit interprets it to them. They even read its 
testimony as every leaf is turned over. The very 
opposition of the world is demonstrative evidence 
to them that they are doing the will of God. " If 
the world hate you, ye know it hated Me before 
it hated you." If God, manifested in flesh, was 
thus condemned, shall not the personification of 
His will in the lives of His children be condemn- 
ed ? Thus one led by the spirit of God reads the 
testimony of His providence as confirmatory of the 
knowledge received by His Spirit. It is to him 
corroborative evidence of the knowledge of God's 
will. And it is even so in the eyes of the world, 
when time has been allowed to give its decisive 
verdict. 

As God governs the world, no one will deny 
but that his providential administration must 
afford peculiar facilities for ascertaining His will, 
especially to one who has the illumination and 
guidance of His Spirit in watching it. As the 
providences of God are under the direct control 
of His Spirit, tliey may be regarded as the ex- 
ponent of His will, and often are an expression of 



850 MILLENNIAL EXPERIENCE ; OR 

it right before the eye, so that we just see what 
we are to do apparently without any other guide. 
And it is in this way that people deify providence 
as a kind of omnipresent God, (we mean the ex- 
ternal circumstances attending it), and speak of 
being guided by it. They cannot see as there is 
any need of supposing an unseen agent communi- 
cating light and truth to the mind, while in their 
view, we have a sufficient guide in the indications 
of providence. 

Like the word, independent of the Spirit's guid- 
ance, it is liable to be misinterpreted and misap- 
plied, and hence requires an active, present agent 
to understand the will of God as there expressed. 
So we need the same guide in understanding the 
teachings of His providence, and can no more dis- 
pense with it than we can in applying the word. 

It might be argued, as the Spirit is the author 
of divine providence, that it is itself a sufficient 
expression of His will, but this argument would 
just as readily set aside its teachings in under- 
standing the Bible. The word is certainly as ex- 
plicit and as easy to be understood as the provi- 
dence of God. 



god's will known and done, 851 

Both come in as ccrroboratiye evidence of God's 
will, but not the decisive and positive testimony, 
cr direct witness of it in all the circumstances 
which those have, who have received the unction 
of the Spirit. "The Spirit beareth witness with 
our spirit," it is not the word nor providence which 
testifies, but the Spirit. It uses them as auxili- 
aries in making known the will of God, but it 
must itself speak to the soul, to make the knowl- 
edge sure and available. Its affirmations or pro- 
hibitions are positive and clear. It would seem 
to one, thus guided, as though no one could mis- 
understand them. The way is as clear as a sun- 
beam. In doing this, the providences of God are 
not overlooked ; they are watched with the keen- 
est eye, and all due attention is paid to them in 
deciding one's course. And under the guidance 
of the Spirit, they are made available as they 
could not be in any other way. Those led by the 
Spirit possess great advantages in reading divine 
providences. 



352 MILLENNIAL EXPEEIEXCE ; OB, 

SECTION III. 

THE GODLY AND CONSISTENT LIVES OF THOSE WHO ARE LED BY THE 
SPIRIT WOULD BE CORROBORATIVE TESTIMONY TO THE MANIFES- 
TATION OF god's will to THEM. 

Indeed, if this was wanting, any pretension to 
knowing and doing the will of God, would be vain 
and false. Living in violation of any precept of 
the gospel, or neglecting any of its manifest re- 
quirements, would be decisive evidence against the 
truth of any such profession. One thus led, must 
be an honest man, a truthful man, a self-denying 
humble, devout, — in one word, a benevolent man. 
Any obliquity in the life, places one without the 
pale of the promise, that he shall know the will of 
God. In order to know and do his will, there 
must be the fruit of the Spirit, " Love, joy, peace, 
long-suffering, gentleness, goodness, faith, meek- 
ness, temperance." " If ye walk in the Spirit, ye 
shall not fulfil the lusts of the flesh." It will fol- 
low, then, that any of the works of the flesh, 
*' adultery, fornication, uncleanness, lascivious- 
ness, idolatry, witchcraft, hatred, variance, emula- 
tions, wrath, strife, seditions, heresies, envyings, 



god's will known and done. 353 

murders, drunkenness, re veilings," are positive 
evidence against this guidance. " They that are 
Christ's have crucified the flesh with the affec- 
tions and lusts/' 

The life must be in conformity with the spirit 
of God, or it is not in accordance with the will of 
God, and consequently if the life be wrong, it is 
demonstration that the will of God is not manifest- 
ed to such. They cannot have the testimony that 
they please God. They may claim all the illumi- 
nations in the world, but the life denies it. The 
teachings of the Spirit are never contrary to the 
word and law of God. Here every one has a very 
good test of the character of the manifestations 
which he thinks he enjoys. 

And so have others a test, who are acquainted 
with his life. '' By their fruits ye shall know 
them." If any finds himself swayed by princi- 
ples and influenced by motives inconsistent with 
the spirit of the gospel, he has no right to claim 
the manifestation of God's will, in his works or 
ways. More likely Satan has changed himself 
into an angel of light. There is no other experi- 
ence he will be so likely to counterfeit as this, on 



354 MILLENNIAL EXPERIENCE ; OR, 

account of its intrinsic value. What oftentimes 
passes for Christian experience is not worth coun- 
terfeiting. Who ever undertakes to counterfeit a 
copper coin ? It is the eagle, the sovereign, that 
excites the covetousness of the counterfeiter. It 
will pay ; it is worth the trouble. 

It is thus with the highest Christian experience. 
When a genuine coin of this kind gets into circu- 
lation, the cupidity of hundreds is awakened to 
possess it. We might expect more counterfeits 
here than anywhere else, on account of its intrin- 
sic value. Many are ready to confess that they 
have it while they have none of the true evidence 
which characterizes this state, and some, while 
their own lives contradict the confession of their 
lips. 

The lives of those who are led by the Spirit are 
not merely negative. They are eminently posi- 
tive in their character and testimony. True god- 
liness marks her servants. The love of Christ can- 
not well be concealed. People who have never 
possessed it, may imagine that they can keep it to 
themselves, but those who have it, declare it on 
all proper occasions. It is the most diffusive thing 



god's will kxown and done. 855 

in the world. " If these hold their peace the 
stones will cry out." Nothing could deter primi- 
tive Christians from making it known. The fear 
of death had no power to deter them from mani- 
festing their love for Christ. For his sake they 
went to prison and to death. Nor has this love 
changed ; but where it really exists it will show 
itself, especially where one receives this full unc- 
tion. There is always a disposition to speak of 
their triumphs. In doing so, they do not exalt 
themselves but magnify the grace of Christ. It is 
not egotism, but praise to the great Redeemer. 
It is what Christ is doing for them. When Paul 
speaks of his triumphs it is not extolling himself 
but his dear Saviour. " Bv the o-race of God I 
am what I am." " I am crucified with Christ ; 
nevertheless I live, yet not I but Christ liveth in 
me." There is something marked and positive in 
such a life. It is characterized with the annihila- 
tion of self and with supreme love to the adorable 
Redeemer. 

We do not say that every one, nor even most 
would acknowledge such to be the character of 
one wholly consecrated to God. It might be con- 



856 MILLENNIAL EXPERIENCE 5 OR 

sidered by the community to be anything else 
than this. The best men on earth have been 
greatly misrepresented and their motives Impugn- 
ed. They have been denounced as the worst of 
men. The lives of such, however, commend them 
to the consciences of men. They may oppose and 
persecute them, but there Is a secret conviction 
within that they are right. There is a manifest 
honesty and sincerity In their deportment and a 
confidence In their Integrity and righteousness, 
which confounds their adversaries. " Now when 
they saw the boldness of Peter and John, and per- 
ceived they were unlearned and Ignorant men, 
they marvelled, and they took knowledge of them 
that they had been with Jesus." 

The Intrepidity and faith of Luther made the 
whole papal world tremble. They felt weak be- 
fore a man of such faith and prayer. Their con- 
sciences responded to the truthful appeals he 
uttered. So It Is with all those who live godly In 
Christ Jesus. Their consistent and devoted lives 
produce conviction, and this arouses the latent 
enmity of their hearts. When we say this, we 
would not Ignore the fact that there Is a peculiar 



god's will known and done. 357 

grace and wisdom in the lives of such, to stop the 
mouths of gainsayers. They do not provoke un- 
necessary opposition. Their inoffensive manners 
and meek and quiet spirit silence the cavils of en- 
emies. " When a man's ways please the Lord he 
maketh even his enemies to be at peace with 
him." 

There is a great power in a truly godly life, to 
subdue the opposition of the wicked. The ene- 
mies of Christ dared not touch him. Even the 
hardy soldiers that were sent to bring him, re- 
turned without him, saying, " Never man spake 
like this man." His gentle spirit and unassuming 
dignity perfectly overawed them. So it is with 
those who possess his spirit. 

All these qualities however do not secure them 
from the strongest and most bitter opposition. 
They did not the Saviour, nor will they those who 
follow him and abide in him. It is not difficult to 
conceive of a life controlled and moulded by the 
spirit of God. To be sure, there would be a dif- 
ference in the impressions of men on this point. 

Some would describe one more like an angel, 
carrying himself above all the little concerns of 



358 MILLENNIAL EXPEKIENCE; OR, 

life, and breathing an atmosphere unlike the gross 
material which encircles our globe. He caH min- 
gle with people only in their highest and best as- 
pirations, when they are blessed with visions of 
lieavenly glory. Most would not fail to take the 
life of Christ in the flesh as a pattern from which 
to conceive their ideal of this man. They would 
see him in the innocence of childhood and youth, 
endeared and cherished in the bosom of the fami- 
ly, engaged in all its little concerns, obedient and 
loving ; then in the innocence of manhood, ac- 
companying his reputed father, with the square 
and compass about the village of Nazareth, labor- 
ing day after day as a mechanic ; and lastly, as a 
public minister, publishing salvation, and perform- 
ing works of mercy and benevolence wherever he 
went. " Harmless, undefiled, separate from sin- 
ners." As we have before said, a life formed on 
this model, might not meet the general expecta- 
tions of the world in any, much less in all its parts 
and in all the circumstances in which one might be 
placed. No one might be fully satisfied while the 
minds of people are so vague on this point, and 
while every one has some peculiar notion of his 



god's will kxown and doxe 859 

own to subserve. Thougli moving in the hum- 
blest sphere, we do not believe such a life would 
pass unobserved. There would be a heavenly in- 
fluence gathered about that dwelling, disseminat- 
ins: life and lio-ht abroad, amid surroundino* 
darkness. There might be no great noise and 
profession in the work, yet the influence would be 
no less powerful and extensive, though noiseless 
ajjd silent. Such a life would abound in deeds of 
charity and mercy ; the poor are not neglected, and 
sinners pass not by unwarned or uncared for. 
Every cause is espoused and cherished which has 
the amelioration and good of man in view, and 
which allies him to his Lord, in the great work of 
human redemption. Humility will be a prominent 
feature in such a character. Self abandonment 
will appear conspicuous in the life. It is a state 
of entire dependence upon another for every tem- 
poral and spiritual favor. As self is crucified, the 
present life begins, continues and ends with God ; 
'' he is all, and in all." There is no self-gratula- 
tion here, as though he was a peculiar favorite of 
heaven, but a great and abiding sense of unwor- 
thiness that God should of his infinite mercy so 



360 MILLEXXIAL EXPERIEXCE ; OR, 

distinguish him by his grace. He feels as though 
he was one of the least in the kingdom of Christ, 
and is amazed that God should so bless him with 
his glorious presence and love. He cannot but 
abase himself before the Lord for such exalted 
privileges. His acknowledgments of God's dis- 
tino-uishino; o^oodness and wonderful manifestations 
to his soul are sometimes regarded as self-exalta- 
tion and pride, but they are evidence of the very 
opposite in a spiritual mind ; inasmuch as they ex- 
alt God, as the all sufficient and unfailing support 
of such a life. He ascribes all his triumphs to 
the Lamb. 

He has but to lie in the hands of infinite grace 
and wonder and adore. Hear his confession. 
" By the grace of God I am what I am." Be- 
nevolence would be a prominent characteristic in 
such a life ; that is, supreme love to God and im- 
partial love to man. It is a sincere and abiding 
purpose to seek the highest good of all. It in- 
cludes all men in its kind regards, enemies as well 
as friends, strangers and foreigners, as well as the 
home born. No one can lay any claim to this 
slat? who neMects or overlooks the welfare of one. 



god's will known and done. 361 

The very purpose to disregard the interests of 
that one is evidence of malevolence, and presents 
an outline in the image wholly at variance with 
the divine original. It looks dreadfully to see one 
making great professions of goodness, and yet at 
the same time not only indifferent, but positively 
inimical to the interests of a portion of God's 
creatures. True benevolence has no exceptions in 
its regards, no more than God himself. There 
must be an entire devotion to the best interests of 
the universe in such a Ufe. It is more than an 
occasional exhibition of benevolence, a vein of 
goodness, a streak of good will, it is an abiding 
state of the mind, an entire committal of one's 
powers to the highest good of universal being. 

Self-denial would be another prominent feature 
in a life modelled after this sort. This is pre-sup- 
posed in a life of benevolence. Benevolence and 
selfishness are opposites, one or the other prevails 
and gives character to our whole course of Hfe. 
Upon this very point hinges salvation. Self- 
denial is the only way to heaven. " He that 
would save his life shaU lose it ; but he that 
would lose his life for my sake, the same shall find 



362 MILLENKIAL EXPERIENCE ; OR, 

it." All heaven acts on this principle, and no one 
can possess its spirit without doing the same, nor 
can he have any assurance of the divine will, 
while conscious he is supremely selfish. Such a 
life as we have described would therefore be cor- 
roborative evidence that one knows the will of 
God, and an assurance to him of that knowledge. 

Again such a life would be often characterized 
by great temptations and severe trials. Some 
have an impression that it is exempt from both 
trials and temptations ; a state of constant triumph 
and glory. It is so in one sense, because there 
are conflicts overcome and temptations endured. 
The consequence is triumph, and as they always 
come off more than conquerors from the field of 
conflict, it is constant triumph. But it is triumph 
in the midst of conflict, it is victory in the midst 
of contest. 

Think not that such a life is free from trial. 
Why it is a state of self-Crucifixion, a dying unto 
self. We might expect greater trials here than 
anywhere else, and at the same time greater tri- 
umphs ; every conflict only becomes the occasion 
of another triumph. You that court ease and 



god's will known and done. 363 

sluggishness should not think of entering this 
state, for you will soon get tired of it, and prove 
a deserter, and have to be treated such in the 
army of the living God. No, we tell you to begin 
with, " We wrestle not against flesh and blood, 
but against principalities, against powers, against 
the rulers of the darkness of this world, against 
spiritual wickedness in high places," and if you 
cannot endure hardness as a good soldier of Jesus 
Christ you should not think of enlisting in this 
service. We glory in the cross of Christ. 

You should remember that no one was ever 
more powerfully tempted than the Son of God in 
his state of humiliation. He was tempted and 
tried in every possible way, and yet he triumphed 
in God continually. If our Saviour was thus 
tried, why should we expect those who bear 
his image and possess his spirit to be exempt 
from trials ? It is enough for the disciple if he be 
as his Lord. One in this state may be called to 
endure great privations, to suffer great reproach, 
to have his motives impugned, his works con- 
demned, and his character vilified. For a season 
he may be in great heaviness through manifold 



364 MILLENNIAL EXPERIENCE; OR, 

temptations. These very trials and conflicts only 
corroborate the knowledge of God's will as man- 
ifested to him. They are attended with the 
strongest assurance of the divine favor, and with 
the clearest manifestations of His will. They 
have no more doubt than they have of God's ex- 
istence what his will is, and they rejoice in it with 
joy unspeakable and full of glory. The brightest 
examples of virtue, the greatest ornaments of the 
church have been those who have gone through 
great tribulation to their crown of glory, and have 
passed through floods and flames to their mansions 
in the skies. They rejoiced in the divine will 
while living, and they died in the faith and triumph 
of the gospel. 



PAET V. 

OBJECTIONS CONSIDEKED. 

I. — THIS VIEW MAKES EFFORT AND STUDY IN UNDERSTANDINQ 
THE WILL OP GOD FROM HIS WORD, AND PROVIDENCE UNNEC- 
ESSARY, AND THEREFORE ENCOURAGES INDOLENCE. 

The answer to this objection has already been 
anticipated. It is founded upon utter ignorance 
of the way in which God manifests his will. He 
makes it known throuo-h our intellio-ence, and thus 
leads us to improve every means within our pow- 
er. Nothing could tend to awaken such desire 
and activity, as well as delight in perusing the 
word of God, and watching the developments 
of his providence. They are no longer unintelli- 
gible and dark. The witness of the Spirit makes 
their pages luminous. They are understood now 
as they could not be without. One of the princi- 
pal offices of the Spirit is to use these instrumen- 
talities in making known the divine will. Instead 
of dispensing with them, it influences us to use 
them, and enables us to imderstand them. It 



366 MILLENNIAL EXPERIENCE ; OR, 

therefore encourages diligence In the use of all 
those means, and secures it by creating a love for 
them. There is no difficulty in getting people to 
do what they love to do. You cannot keep them 
from it. Hear the expression of one thus led by 
the spirit of God, the man after God's own heart, 
and who should do all his will. " How love I thy 
law ; it is my meditation all the day.'' The one 
who knows and does the will of God will be the 
most diligent student and the most persevering 
after truth. The Spirit wakes up his mind and 
creates a desire for knowledge. 

II. — THE MANY CAUTIONS FOUND IN THE WORD OP GOD AGAINST 

BEING DECEIVED ARE INCONSISTENT WITH THE ASSURANCE OR 

DEGREE OF KNOWLEDGE HERE CliAIMED. 

This objection bears equally against the doc- 
trine of full assurance, and of the saint's final per- 
severance, doctrines which are held peculiarly dear 
by the great body of evangelical Christians. We 
have nowhere claimed a greater assurance or de- 
gree of knowledge. We have only asked the 
same knowledge of the wiU of God as they do of 
their adoption. The 'same witnesses testify, and 
we only ask the same degree of confidence in their 



gob's will known and done. 867 

testimony. They are just as competent to testify 
in the one case as in the other, and we have 
proved from the word of God that they do testify- 
in the one case as much as in the other. And if 
the objection amounts to anything, it bears equal- 
ly strong against the existence of all Christian ex- 
perience. 

The final perseverance of the saints is held as 
absolutely certain, and yet there are many warn- 
ings and exhortations against apostacy in every 
part of God's word. A caution meets the Chris- 
tian at every turn, as though he might stumble 
and perish forever. How is the objection met ? 

The cautions are designed to accomplish the 
very object for which we have argued, that is, the 
very assurance herein maintained, just as the 
warnings against apostacy are designed to secure 
the saint's perseverance unto salvation and do se- 
cure it. 

Here are guards and cautions against deception 
found In every part of this work. The conditions 
of knowing the will of God are so many guards, 
the word and providence of God furnish others, 
and if anything else is needed, the life is the 



368 MILLENNIAL EXPERIENCE ; OR, 

touchstone to determine the nature of the assur- 
ance. " By their fruits ye shall know them." 
Christian assurance has not more guards, or a bet- 
ter protection against deception. It is true men 
may take darkness for hght, and err most egregi- 
ously in their impressions, but this does not dis- 
prove the testimony of God's word. Cautions are 
given to make us doubly sure what the will of 
God is. They guard us against taking that as ev- 
idence which is by no means conclusive. It would 
seem as thouo-h it was God's desio;n to make our 
assurance as strong as possible. " Wherein God, 
willing more abundantly to show unto the heirs of 
promise the immutability of his counsel, confirm- 
ed it by an oath that by two immutable things in 
which it was impossible for God to lie, we might 
have a strong consolation or assurance," &c. 

III. — DECEPTION MUST BE DREADFULLY DISASTROUS. 

We admit it, and believe that we cannot over- 
rate the direful consequences of being deceived. 
Who can tell the worth of the soul, and the loss 
which deception may occasion ? But is there not 
the same danger in professing the faith of assur- 
ance, or simply conversion ? And whoever 



god's will known and done. 869 

thought of condemning sucli a profession, because 
deception might be fatal ? You would rather aim 
to have the assurance real and certain. You pre- 
sent the dangers to have them avoided, and to 
have one sure that he has escaped them, and thus 
make assurance doubly sure. 

We admit, also, that his life may have a very 
injurious influence upon community, if he is de- 
ceived. He may become a great stumbling block 
by the inconsistency of his life. More, we admit 
that many have not only brought this truth into 
contempt by their ungodly lives, but they have 
greatly prejudiced community against religion 
altogether. 

And so may the inconsistent lives of those who 
profess conversion. The community have the 
same means of judging of the genuineness of their 
profession. " By their fruits ye shall know them." 
Here you have a test in the one case as in the 
other. Great injury has been done the doc- 
trine of sanctification as well as regeneration 
by professing it, while the life gave the lie to the 
lips. 

We have already said we might expect more 



370 MILLENNIAL EXPERIENCE ; OR 

counterfeiting liere tlian anywhere else, owing to 
tlie value of the coin. Many will catch a few 
ideas on the subject and begin to defend it, and 
then profess it, who have never been taught of 
God, and who have none of the evidences here 
presented. They do immense injury, and bring 
the precious truth into great contempt. In every 
age of the church, there always have been such 
instances, and thereby many have been offended. 
Fools themselves in Bible language, they have 
suffered themselves to be duped by fools. 

IV.— THE DOCTRINE TENDS TO FANATICISM. 

This we deny, and there cannot be shown the 
shadow of a reason to support this objection. It 
is as far removed from fanaticism as possible. 
"Where one is led by the spirit of the Lord, he 
must present a perfectly well balanced character, 
yielding the fruit of the Spirit in one harmonious 
cluster. Does walking in the Spirit, and being 
led by the Spirit tend to fanaticism ? None will 
pretend that. 

But says the objector. May not a person run 
into every kind of fanaticism and disorder, and 



god's will known and done. 371 

claim to be guided by tbe will of Grod, and thus 
strengthen himself in error by claiming the guid- 
ance of heaven ? This, we doubt not, has been 
done, and may be done. But it is only the per- 
version of the doctrine, making false pretences. 
It has no affinity with the true doctrine. We ad- 
mit the perversion of a very important doctrine is 
attended with more disastrous consequences, than 
the perversion of one less important. Hence, we 
might expect the perversion of this would be 
fraught with the greatest mischief to the souls of 
men. 

Men may, under the impression that they are 
led by the spirit of God, run into every kind of 
extravagance and wickedness ; trample upon the 
laws and institutions of God, and commit every 
possible crime ; yes, break up the very foimda- 
tlons of society, and substitute anarchy and crime 
in their place. Every form of iniquity may be 
practiced in this way. 

But will you hold this doctrine responsible, or 
those who dare take the responsibility of pervert- 
ing it to their own vile and iniquitous purposes? 
If the former, we do not see but that every doc- 



372 MILLENNIAL EXPEBIENCE ; OR, 

trine of the Bible will come under condemnation ; 
for they have all been terribly perverted at times, 
to the great damage of souls. Take the doctrine 
of divine sovereignty, election, perseverance, &c. 

According to this rule, we do not see but that 
the law and government of God will be condemned 
in the same category. It will not be denied, but 
that they have been perverted to the worst of pur- 
poses. You hold those responsible for this who 
have so wickedly and daringly done the deed. 
Why, then should they not be responsible who 
have perverted this most precious truth ? Shall 
we be afraid of it, because wicked men, under the 
cloak of religion, have made such use of it ? Good 
men ought to gather around it, defend, and prac- 
tice it, and thus wrest it from its unhallowed use. 
Every Christian knows it is just what he needs, it 
is what he daily prays for, why should he then 
hesitate in availing himself of this precious privi- 
lege ? If he needs it, why has he not a right to 
expect to find it in the gospel, since provision is 
there made for all our wants ? Hence, we have 
argued a priori that it is found there. If men 
will run wild in view of the wonderful provisions 



god's will known and done. 873 

of thci gospel, shall we throw them away? If 
men will sometimes cut their throats, shall we dis- 
pense with knives ? If men sometimes die of 
gluttony, shall we therefore dispense with food ? 
Then we will not dispense with a sure guide, be- 
cause men professing to have it sometime? make 
shipwreck. It becomes us to look well to our 
ways, but enjoying the guidance of the Spirit we 
need not fear. 

Sometimes because dangerous error seems very 
much like the truth, the truth Is rejected and a 
blessing lost. It often happens that the most 
precious truth lies right alongside the most dart" 
gerous error. Christian rest lies by the side of 
dead quietism, the true doctrine of dependence, by 
that of antinomianism and Christian freedom by 
the side of lawlessness. In such cases shall we 
throw away the truth because error looks like it ? 
No. Let us seek the guidance of the Spirit in 
discriminating truth from error. Here we find 
the need of the very guidance we have contended 
for. The Spirit to teach us and guide us into all 
truth. Why then shall we not avail ourselves of 
every means and facility for knowing and doing 



374 MILLENNIAL EXPERIENCE ; OE, 

the will of God, with the assurance that our labor 
shall not be in vain in the Lord? In this course 
we have the assurance that our path shall shine 
more and more unto the perfect day, while the 
way of the wicked shall be as darkness and they 
know not at what they stumble. Fanaticism is 
blind, while the assurance and knowledge we 
maintain is sure and clear, minutely pointiog out 
the path of life to those who walk in the ways of 
OBEDIENCE. The truth is, no one has a safe 
guide but this. Every other one may err, may 
wander and stumble, but this one shall know and 
walk in the truth. 

V. — THIS IS THE OLD DOCTRINE Or INFALLIBILITY, NEW VAMPED 

AND NEW DRESSED, PROFESSED BY THE POPE AND MAINTAINED 

TO THE GREAT ANNOYANCE OF CHRISTENDOM. 

We do not think it is a sufficient reason to re- 
ject a doctrine because it is held by the Pope. 
No one doubts but that he has many doctrines of 
the Bible in his creed. If he had nothing but 
error in it his power would not be so dreadful, nor 
his influence so fatal. 

But we are not aware that this doctrine has a 
single feature In common with the Pope's claim to 



god's will known and done. 375 

infallibility. He professes to derive his claim from 
his position as the successor to the chair of St. 
Peter, as the Jews supposed they would be saved 
from their relation to Abraham. We are not 
aware that he makes the least profession of the 
grace here maintained. Besides, if he did, the 
lives of most of the Popes would deny their pro- 
fession. How few of them have known even the 
grace of conversion, to say nothing of sanctifica- 
tion ? 

We suppose, however, it is not the design of 
the objector to connect this doctrine with papacy. 
It is the claim of infallible knowledge that he op- 
poses the assurance here maintained, which con- 
tains the strength of this objection. And yet we 
are not aware that this doctrine makes any 
stronger claim to infallibility than the doctrine of 
assurance, as maintained by Evangelical Chris- 
tians. They believe one may know, and perhaps 
we should not express it too strongly if we should 
say, infallibly know, know beyond all doubt, that 
they are the children of God. This doctrme 
claims nothing more in knowing the Avill of God. 
It claims that we may know beyond a doubt what 



376 



MILLEIsTNIAL EXPERIENCE ; OE, 



is tlie will of God in a given case, and the evi- 
dence is the same in the one case as in the other. 
Where is the difference ? We know some people 
are fond of throwing odium upon a doctrine they 
do not believe, by applying to it the worst name 
they can find. For this very reason the cry of 
infallibility is raised to prejudice the minds of 
people against this truth. With most Christians 
the knowledge of this doctrine as here maintained 
is limited, and perhaps from experience they 
know nothing about it. Prejudice once awakened 
in this manner will preclude the possibility of an 
impartial examination, if any at all. In this way 
truth has often been opposed and error propa- 
gated. " Wo unto you that call evil good and 
good evil." 

It seems to us that the humble, sincere Chris- 
tian can appreciate our answer at once. We 
would inquire of such, do you know you have 
passed from death unto life, and most any one 
would suppose that the new man in Christ Jesus 
ought to understand this change, from death to 
life. 

The answer is, " I do," " How do you know 



god's will known and done. 877 

it?" When you have answered this you have 
probably given the answer we should to the ques- 
tion, How do you know the will of God ? And 
has the cry of infallibility ever been raised against 
the doctrine of full assurance ? Yet the ground 
is taken that we may know beyond a doubt that 
we are Christians, and we do not know but that 
this means, though not generally expressed, infal- 
lible, absolute knowledge. You say there can be 
no mistake about it. You know it as certainly as 
you do your own existence. Paul and Job ex- 
press themselves as positively. It is common with 
all the ancient people of God, and has been with 
many in the church, in every age. 

We ask for no more certain knowledge, nor for 
a stronger assurance in respect to the manifesta- 
tions of God's will from time to time, as each 
juncture arrives. It is far from claiming infalli- 
bility for man. It throws him completely off from 
himself and leaves him to depend alone upon the 
testimony of God. He dare not rely on his own 
judgment in respect to himself, but he depends 
upon the testimony of God. It annihilates self 
and enthrones God upon the heart. Is this claim- 



878 MILLENNIAL EXPERIENCE ; OR, 

ing infallibility for man, when it completely strips 
him of every garment of self-righteousness, and lays 
him over upon the arm of the infinite God for sup- 
port ? How ? If there is any infallibihty about it^ 
it must be the testimony of God vouchsafed to us 
by the illumination of his spirit. And is there any 
thing; alarming; in the idea that God can make a 
thing clear to our minds, infallibly certain, if you 
please ? Is not the whole of our religion based 
upon the truth that he has ? Take away the cer- 
tainty of the truth of divine revelation, and where 
are we ? We are turned over to blank skepti- 
cism, or to blind and hopeless atheism. Do you 
believe the truth of the Bible is infallibly certain ? 
God has then made some things infallibly certain 
to us. Why may he not as easily make others 
so ? And is it not this certainty which supports 
our faith and hope ? Without it what would be- 
come of the spiritual life ? Is not then, this as- 
surance perfectly in character with all the other 
arrangements whereby our salvation is secured, 
and our spiritual hfe sustained ? There can be no 
objection then, to the doctrine, from this source 
unless the whole Bible is a fabrication, and the 



god's will known and done. 379 

Christian religion false, our hope vain, and we yet 
in our sins. For the objection lies as much 
against the whole as against this part. 

But we rejoice in the certainty of Divine revela- 
tion, in the absolute assurance we have of its 
truth ; it is the sheet anchor of our hope, and the 
sure realization of our future triumphs. In the 
same manner we rejoice to know from day to day, 
the will of the Lord in respect to us, and to have 
this testimony that we please God. 



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